ished: but he charged them that they should tell no man what was done.

TH

CHAPTER IX.

HEN he called his twelve | disciples together, and gave them power and authority over all devils, and to cure diseases.

2 And he sent them to preach the kingdom of God, and to heal the sick.

3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.

4 And whatsoever house ye enter into, there abide, and thence depart.

5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.

6 And they departed, and went through the towns, preaching the gospel, and healing every where.

7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because it was said of some, that John was risen from the dead;

8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.

9 And Herod said, John have I beheaded; but who is this of whom I hear such things? And he desired to see him.

they were returned, told him all that they had done. And he took them, and went aside privately into a desert place, belonging to the city called Bethsaida.

11 And the people, when they knew it, followed him and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.

13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.

14 (For they were about five thousand men.) And he said to his disciples, Make them sit down by fifties in a company.

15 And they did so, and made them all sit down.

16 Then he took the five loaves, and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.

17 And they did eat, and were all filled and there was taken up of fragments that remained to them twelve baskets.

18 And it came to pass, as he was alone praying, his disciples were with him; and he asked

19 They answering, said, John the Baptist; but some say, Elias; and others say, That one of the old prophets is risen again.

20 He said unto them, But who say ye that I am? Peter answering, said, The Christ of God.

21 And he straitly charged them, and commanded them to tell no man that thing,

22 Saying, The Son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be slain, and be raised the third day.

23 And he said to them all, If any man will come after me, let

18-27. See notes on Matt. xvi. 1328. Parallel also with Mark viii. 2738; ix. 1.

20. The Christ of God. The anointed of God. The phrase is different in the other evangelists, but the idea is the same; namely, that Jesus was the promised Messiah; the messenger of the Most High, anointed or consecrated to the performance of a mighty work; but not the Supreme God himself. If, in this matter, Peter had made such a gross mistake as to call him the Son of God, or the Christ of God, when he was actually the God of the universe, he would surely have been corrected. He evidently did not fully understand the object which the Messiah came to accomplish; yet we cannot suppose he infinitely mistook his nature, when, instead of being corrected, he was assured that his heavenly Father had revealed the truth to him. Matt. xvi. 17.

23. Daily. Continually. That is, unless a man were willing habitually to deny himself, and to encounter all the trials, persecutions, and dangers, to which disciples were exposed, he was not worthy to be a disciple. Temporary zeal, or self-denial, or suffering, was not enough. Jesus desired no disciples, except such as would endure unto the end. He often adverted to the perils which those must encounter who would follow him, and admonished them that fortitude, perseverance, and constant self

24 For whosoever will save his life, shall lose it but whosoever will lose his life for my sake, the same shall save it.

25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?

26 For whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.

27 But I tell you of a truth, there be some standing here which shall not taste of death till they see the kingdom of God.

denial, were necessary, if they would be true disciples.

26, 27. In his own glory, &c. Luke employs more terms than the other evangelists, in describing the glory of Christ's coming in his kingdom. He says he should" come in his own glory, and in his Father's, and of the holy angels." There is no instance in which his coming is announced in more exalted terms. Many suppose this coming is yet future. Some have attempted to fix even the precise day. On the twenty-second day of the very month in which this note is written, (October, A. D. 1844,) a large number of honest but misguided persons looked, with the utmost anxiety, and in a state of maddening excitement, for the coming of the Lord. But the disciples were assured that this glorious coming should be witnessed by some of their own number; of course it is not to be regarded as an event yet future. "I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God;" or, as Matthew expresses it," till they see the Son of man coming in his kingdom," and Mark, "till they have seen the kingdom of God come with power." It would seem impossible to find terms more expressive of certainty, to prove the fulfilment of the prediction during the life-time of some who heard it uttered. So manifest is the fact, that most commentators admit it, however

28 And it came to pass, about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray.

29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.

30 And behold, there talked with him two men, which were Moses and Elias:

31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.

33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.

34 While he thus spake, there came a cloud, and overshadowed inconsistent the admission may be with some other opinions they entertain.

28-36. See notes on Matt. xvii. 19. Parallel also with Mark ix. 2-10. 32. Heavy with sleep. Fatigued and exhausted, nature claimed repose; and the three disciples fell asleep. This circumstance is not mentioned by the other evangelists. Their sleep, during a short time, did not prevent them from seeing and hearing all which concerned them. The conversation with our Lord, concerning his approaching decease, was designed especially for him, to inspire him with fortitude to meet the event which he contemplated with such evident sensibility and dread. "It may seem remarkable that they should fall asleep on such an occasion. But we are to bear in mind that it was in the night, and that they were probably weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep.

them: and they feared as they entered into the cloud.

35 And there came a voice out of the cloud, saying, This is my beloved Son hear him.

36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

37 And it came to pass, that on the next day, when they were come down from the hill, much people met him.

38 And behold, a man of the company cried out, saying, Master, I beseech thee look upon my son : for he is mine only child.

39 And lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him, hardly departeth from him.

40 And I besought thy disciples to cast him out, and they could not.

41 And Jesus answering, said, O faithless and perverse generation, how long shall I be with you, While they were sleeping, his countenance was changed, and Moses and Elias appeared. The first that they saw of it was after they awoke, being probably awaked by the shining of the light around them."-Barnes.

34. They feared. They were filled with awe, perhaps with apprehension and dread of impending harm, as they witnessed this supernatural appearance.

36. Found alone. That is, no longer having the company of Moses and Elias. The disciples were still present; but looking towards the place where they had before seen three persons, they perceived Jesus standing alone. ¶ In those days. They did not immediately proclaim what they had witnessed; for Jesus had "charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead." Mark ix. 9. After his resurrection, they felt themselves at liberty, and made the facts known. 2 Pet. i. 16-18.

and suffer you? Bring thy son hither.

42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,

44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of

men.

37-42. See notes on Matt. xvii. 1421; Mark v. 1—20; ix. 14—29.

43. Mighty power of God. That is, the power he had given to Jesus over the most inveterate cases of disease, both of body and mind. They had just witnessed a manifestation of that power, and they were amazed.

44. These sayings. Some suppose our Lord referred to what he was about to say concerning his approaching death by these sayings. But it seems more consistent with the whole narrative, to understand him as referring to the language uttered by those who were so much astonished at the miracle he had performed. It is not improbable that they gave utterance to their thoughts in language similar to that recorded in Luke vii. 16. Jesus foresaw that his death would shake the faith of his disciples in him as the Messiah. To fortify their minds somewhat, he called their attention to both subjects in connexion, thus: You have witnessed a mighty miracle; you have seen its effect on these persons; they are constrained to believe, as you do, that I am the Messiah. Yet I shall die, by the hands of wicked men, notwithstanding you think the Messiah shall live on the earth forever. When that event shall occur, and your faith is sorely tried, then remember what these persons have said, expressive of their conviction that I am the true Messiah. Treasure their words in your minds, so that you may recall them, and feel assured that not only yourselves, but others, were convinced

45 But they understood not this saying, and it was hid from them, that they perceived it not and they feared to ask him of that saying.

46 Then there arose a reasoning among them, which of them should be greatest.

47 And Jesus perceiving the thought of their heart, took a child, and set him by him,

48 And said unto them, Whosoever shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me for he that is least among you all, the same shall be great.

of the truth by such miracles as none could perform except by the "power of God." Matthew and Mark add here. that Jesus not only said he should be delivered into the hands of men, but that he should be killed, and should rise again on the third day. Matt. xvii. 22, 23; Mark ix. 31.

45. See notes on Matt. xvii. 22, 23. So confident were they, according to the common opinion of the Jews, that the Messiah would never die, that, whenever Jesus mentioned his death and resurrection, they could not understand him accurately; but they seem to have supposed a severe trial, or season of deep depression, was intended, which should be succeeded by a more full display of his power and glory, when he would restore again the kingdom to Israel; for this they persisted in believing to be the proper work of the Messiah, even after his resurrection. Luke xxiv. 21; Acts i. 6. On this ground alone can we account for the fact recorded in the succeeding verses, if it be related in the order of time. And even if Luke be supposed to place the reasoning or dispuling for precedency among the disciples somewhat too near the declaration of their Master concerning his death, yet it is evident from the other evangelists that the dispute was after the declaration, and that only a short time intervened between the two. Matt. xvii. 22, 23; xviii. 1; Mark ix. 31-34. Such a dispute could not have occurred, had the disciples rightly understood this saying of Jesus.

51. Received up. The word which occurs here is a noun, not found elsewhere in the Scriptures. It is derived from the word used Mark xvi. 19, to describe the ascension of Jesus, and there rendered received up. It literally denotes a removal to a higher place or station. Campbell translates, as the time of his removal approached." The reference seems to be to the time when our Lord should be removed to heaven. Knowing that he must suffer at Jerusalem, and that the time was approaching, he steadfastly set his face to go thither; that is, he resolved and manifested his steady resolution to go.

52. Messengers. The same word in the original is elsewhere rendered angels; this use of the word evidently shows that it does not exclusively denote heavenly beings, but is applied with equal propriety to earthly messengers. To make ready. "To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw he was going to Jerusalem. He therefore made provisions beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty."-Barnes. I add, that a proper confidence in the providential care of God, and in his promise to supply our wants, is not manifested by a heedless disregard of our own welfare, but by a diligent use of the skill, strength, and opportunities he has granted to us. We may reasonably look for his blessing upon such endeavors, but not upon idleness and carelessness. Hence it is

52 And sent messengers before his face and they went and entered into a village of the Samaritans, to make ready for him.

53 And they did not receive him, because his face was as though he would go to Jerusalem.

54 And when his disciples

not only not improper, but it is our duty, to use the means we possess to provide for the wants of ourselves and those who are dependent on us. See 1 Thess. iv. 11, 12; 2 Thess. iii. 10-12.

53. They did not receive him because, &c. A bitter enmity existed between the Jews and Samaritans, insomuch that they had no dealings with each other. Both the enmity and its cause are mentioned, John iv. 9, 20. It was a religious dispute, so called, which had alienated their hearts. The Jews insisted that Jerusalem was the place selected by God for the location of the temple, and that the whole nation were bound to worship him there. The Samaritans insisted that Mount Gerizim was the proper place, and had there erected a temple for themselves. Each party expected that, when the Messiah should appear, he would decide the question. Hence the woman of Samaria proposed this question to Jesus, as soon as she perceived that he was a prophet; and declared her belief that the Messiah would definitely settle all such controverted matters. John iv. 19-26. The Samaritans, having heard of the mighty works of Jesus, seem to have been aware of his pretensions to the Messiahship. As he was professedly journeying towards Jerusalem, they supposed of course he would decide against them, and give Jerusalem a preference over Gerizim. They would therefore have no intercourse with him, and were not willing even that he should enter their city for rest and refreshment. Or, if this interpretation be regarded as not fully warranted by the text, we may suppose that the Samaritans were not willing to render assistance to any Jew who was travelling towards Jerusalem to attend religious feasts.

54. James and John. The sons of Zebedee, denominated Boanerges, or sons of thunder, Mark iii. 17, from their