Notes on the Old and New Testaments

17. IVe have here but Jive loaves, Sec. These loaves were in the possession of a lad, or young man, who was with them, and were made of barley. John

They need not depart; give ye them to eat.

17 And they say unto him, We have here but five loaves, and two fishes.

18 He said, Bring them hither to me.

19 And he commanded the multitude to sit down on the gras^and took the five loaves and th^two fishes, and, looking up to heaven,

vi. 9. It is possible that this lad was one in attendance on the apostles to carry their food; but it is most probable he was one who had provision to sell among the multitude. Barley was a cheap kind of food, scarcely one-third the value of wheat, and was much used by poor people. A considerable part of the food of the people in that region was probably fish, as they lived on the borders of a lake that abounded in fish.

19. Arid lie commanded the multitude to sit down. In the original it is to recline on the grass, or to lie as they did at their meals. The Jews never sat, as we do at meals, but reclined, or lay at length. See Note, Matt, xxiii. 6. Mark and Luke add, that they recHned in companies, by hundreds and by fifties. '^ Arid looking up to heaven, he blessed. Luke adds, he blessed them; that is, the loaves. The word to bless, means often to give thanks; sometimes to pray for a blessing; that is, to pray for the divine favor and friendship; to pray that what we do may meet his approbation. In seeking a blessing on our food it means, to pray that it may be made nourishing to our bodies; that we may have proper gratitude to God, the giver, for providing for our wants; and that we may remember the Creator, while we partake the bounties of his providence. Our Saviour always sought a blessing on his food. In this he v/as an example for us. What he did, we should do. It is right thus to seek the blessing of God. He provides for us; he daily opens his hand, and salisfieth our wants; and it is proper that we should render suitable acknowledgements for his goodness.

The custom, among the Jews, was universal. The form of prayer which they used in the time of Christ has been

he blessed, and brake; and gave the loaves to Mi disciples, and the disciples to the multitude.

20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. »

'21 And they that had eaten were about five thousand men, beside women and children.

preserved by their writers, the Talmudists. It is this: " Blessed be thou, O Lord, our God, the King of the world, who hast produced this food and this drink, from the earth and the vine." If Atid brake. The loaves of bread, among the Jews, were made thin and brittle, and were therefore broken and not cut.

20. And they did all eat, and were filled. This was an undoubted miracle. The quantity miist have been greatly increased, to have supplied so many. He that could iricrease that small quantity so much, had the power of creation; and he that could do that, could create the world out of nothing, and had no less than divine power. If Twelve baskets full. The size of these baskets ia unknown. They were probably such as travellers carried their provisions in. They were used commonly by the Jews in their journeys. In travelling among the Gentiles, or Samaritans, a Jew could e.\pect little hospitality. There were not, as now, public houses for the entertainment of strangers. At great distances there were caravansaries, but they were intended chiefly for lodging places for the night, and not to provide food for travellers. Hence in journeying among strangers, or in deserts, they carried baskets of provisions; and this is the reason why they were furnished with them here. It is probable that each of the apostles had one, and they were all filled. John (vi. 12.) says that Jesus directed them to gather up these fragments, that nothing be lost: — on e.xample of economy. God creates all food; it has, therefore, a kind of sacred - ness; it is all needed by some person or other, and none should be lost.

22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.

23 And when he had sent the multitudes away, he " went up into a mountain apart to pray: and when

ten thousand. To feed so many was an ant of ereat benevolence, and a stupendous miracle. The efl'ect was such as might be expected. John says (vi. 14.) that they were convinced by it that hs was that Prophet that should come into tUe world; that is, the.\Iessiah.

22, 23. ATid straishtway Jesus constrained, &c. See Mark vi. 45 — 56. John vi. 15 — 21. The word straightway means immediately; that is, as soon as the fragments were gathered up. To constrain, means to compel. It here means to command. There was no need of compulsion. They were at this time on the east side of the lake of Gennesareth. He directed them to get into a ship, and cross over to the other side; that is, to Capernaum. Mark adds, that he sent them to Bethsaida. vi. 45. Bethsaida was situated at the place where the Jordan empties into the lake, on the east side of the river. It is probable that he directed them to go in a ship or boat to Bethsaida, and remain there till he should dismiss the people, and that he would meet them there, and with them cross the lake. The effect of the miracle on the multitudes was so great (John vi. 15.) that they believed him to be th'.t prophet which should come into the world; that is, the I\[essiah, the kiiig that they nad expected, and they were about to take him by force and make him a king. To avoid this, Jesus got away from them as privately as possible. He went into a solitary mountain alone. In view of the temptation — when human honors were offered to him, and almost /orcejf upon him — he retired for private prayer; — an example for all who arc pressed with human honors and applause. Nothing is better to keep the mind humble and unambitious, than to seek some lonely place; to shut out the world, with all its honors; to reahze that the great God, before whom all creatures i the evening was come, he was there alone.

24 But the ship was now in the

midst of the sea, tossed with waves; for the wind was contrary.

25 And in the fourth watch of the night Jesus went unto them, walking on the sea.

and all honors sink to nothing, is round about us; and to ask him to keep us from pride and vainglory.

24. But the ship was noiu in the midst of the sea. John says they had sailed about twenty-five or thirty furlongs. About seven and a half Jewish furlongs made a mile; so that the distance they had sailed was not more than about four miles. At no place was the sea of Tiberias more than ten miles in breadth, so that they were literally in the midst of the sea.

25. And in the fourth watch of the night. The Jews anciently divided the night into three divisions of four hours each. The frst of these watches is mentioned in Lam. ii. 19; the middle ivatch in Judges vii. 19; and the morning watch in Exod. xiv. 24. In the time of our Saviour they divided the night into four watches; the fourth having been introduced by the Romans. These watches consisted of three hours each. The first commenced at six, and continued till nine; the second from nine to twelve; the third from twelve to three; and the fourth from three to six. The first was called evening; the second midnight; ihe third cock-crowing; the fourth morning. Mark xiii. 35. It is probable that the term ibatch was given to each of these divisions, from the practice of placiiig sentinels around the camp in time of war, or in cities, to watch or guard the camp or city; and that they were at first relieved three times in the night, but under the Romans /owr times. It was in the last of these watches, or between three and sLx in the morning, that Jesus appeared to the disciples. So that he had spent most of the night alone on ihe moun tain in prayer. If Walking en the sea. A manifest-and wonderful miracle. It was a boisterous sea. It was in a dark night. The little boat was fi \\r or five miles from the shore, tossed Vt he billows.

26 And " when the.lisciples saw him walking on the sea, they were troubled, '' saying, It is a spirit; and they cried out for fear.

27 But straightway Jesus spake unto them, saying. Be <" of good cheer; it is I; be not afraid.

28 And Peter answered him and raid, Lord, if it '' be thou, bid me come unto thee on the water. 4

29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

30 But when he saw the wind ^ boisterous, he was afraid; and beginning to sink, he cried, saying. Lord, save me! ^

21 And immediately ^ Jesus stretched forth his hand, and caught him, and said unto him, 0 thou of

26. They were troubled. They were afraid. The sight was remarkable. It was sufficient to awe them. In the dark night, amidst the tumultuous billows, appeared the form of a man. They thought it was a spirit: an apparition. It was a common belief among the ancients that the spirits of men after death frequently appeared to the living.

28 — 31. And Peter answered, &C. Here is an instance of tlae characteristic p.rdor and rashness of Peter. He had iess real faith than he supposed: more ardor than his faith would justify: he was rash, headlong, incaulious, really attached to Jesus, but still easily daunted, and prone to fall. He was afraid, therefore, when in danger, and, sinking, cried again for help. Thus he was suffered to learn his own character, and his dependence on Jesus: — a lesson which all Christians are permitted to!'>,arn by dear-bought experience.

32. And when they were come into the 'hip, the wind ceased. Here was a new oroof of the power of Jesus. He that has power over winds and waves has all power. John adds ivi. 21) that the ship was immediately at the land whither they went; — another proof, amidst tv>>R coll-'ction of wonoers. thtt the Son

32 And when they were come into the ship, the wind ceased. *

33 Then they that v/ere in the ship came and worshipped him, saying, Of a truth thou art the Son of God. •■

34 And J when they were gone over, they came into the land of Gennesaret.

35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;

36 And besought him that they might only touch the hem * of his garment: and as many ' as touched were made perfectly whole.

of God was with them. They came, therefore, and worshipped him, ac knowledging him to be the Son of God That is, they gave him homage, oi honored him as the Son of God.

34 — 36. Land of Gennesuret. This region was in Galilee, on the west side of the sea of Tiberias; and in this land was situated Capernaum, to which he had directed his.disciples to go. IfT/ie hem of his garment. That is, the fringe or border on the outer garment. Note, Matt. ix. 20.

1st. We learn from this chapter tht power of conscience. Vs. 1 — 4. Herod's guilt was the only reason why he thought John the Baptist had risen. At another time he would altogether have disbelieved it. Consciousness of guilt will at some period infallibly torment a man.

2d. The duty of faithfulness. Ver. 4. John reproved Herod at the hazard of his life. And he uied for it. But he had the approbation of conscience and of God. So will all who do theii duty. Here was an e.xample of fideli fy to all ministers of religion. They are not to fear the face of man, however rich, or mighty., or wi'-ked.

3d. The righteous will comtnajid the;espect of ilie wicked. Herod was a wicked man, but he respected John, and {'eared him. Mark vi. 20. The wicked profess to despise rehgion, and many really do. But their consciences tell them that religion is a good thing. In times of trial they will sooner trust Christians than others. In sickness and' death they are often glad to see them, and hear them pray, and desire the comfort which they have; and, like Balaam, say, " Let nie die the death of the righteous." Num. xxiii. 10. No person, young or old, is ever the less leally esteemed for being a Christian.

4th. Men are often restrained from gieat suis, by mere selfish motives — as Herod was — by the love of populari-

XVer. 5. Herod would have put ihn to death long before, had it not been that he feared the people. His constantly desiring to do it was a kind of ■prolonged murder. God will hold men guilty for desiring to do evil; and will not justify them, if they are restrained, not by the fear of him, but by the fear of men.

5th. We see the effect of what is called the principle of honor. Ver. 9. It was in obedience to this, that Herod committed murder. This is the principle of duelling and war. No principle is so fooUsh and wicked. The great mass of men disapprove it. The wise and good have always disapproved of it. This principle of honor is often the mere love of revenge. It is often the fear of being laughed at. It produces evil. God cannot and will not love it. The way to prevent duels and murders is to restrain the passions, and cultivate a spirit of meekness and forgiveness when young; that is, to come early under the full influence of the gospel.

6th. Men should be cautious about promises, ar^d especially about oaths. Herod made a foolish promise, and confirmed it by a wicked oath. Ver. 9. Promises should not be made without knowing what is promised, and without knowing that it will be right to perform them. Oaths are always wicked, es.- cept when made before a magistrate, and on occasions of real magnitude. The practice of prot'ane and common swearing, like that of Herod, is always foohsh and wicked, and sooner or later will bring men into difficulty.

with evil consequences Vs. 6 — 11. The dancing of a gay and proflijjate girl was the means oi the death ol one of the holiest of men. Dancing, balls parties, and theatres, are by many thought innocent. But they are a profitless waste of time. They lead to forgetfulness of God. They nourish passion and sensual desires. They often lead to the seduction and ruin of the innocent. They are unfit for dyin" creatures. From the very midst ot such scenes, the gay may go to the bat of God. How poor a preparation to die! How dreadful the judgment-seat to such!

8th. Jesus will take care of the poor. Vs. 14 — 21. He regarded the temporal as well as the spiritual wants of the people. Rather than see them suffer, ho worked a miracle to feed them. So rather than see us suffer, God is daily doing what man cannot do. He causes the grain to grow; he fills the land, and seas, and air, with living creatures; nay, he provides, in desert places, for the support of man. How soon would all men and beasts die, if he did not put forth continued power and goodness for the supply of our wants!

9th. It is the duty of Christians to be solicitous about the temporal wants of the poor. Ver. 15. They are with us. By regarding them, and providing for them, we have an opportunity of showing our attachment to Christ, and our resemblance to God, who continually does Mod.

10th. A blessmg should be sought in our enjoyments. Ver. 19. It is aFways right to imitate Christ. It is right to acknowledge our dependence on God, and in the midst of mercies to pray that we may not forget the Giver.

11th. We see the duty of economy. The Saviour, who had power to create worliis by a word, yet commanded to take up the fragments, that nothing might be lost. John vi. 12. Nothing that God has created, and given to us, should be wasted.

12th. It is proper to make preparation for private prayer. Jesus sent the peo pie away, that he might be alone. Vs 22, 23. So Christians should take pains that they may have time and places foi retirement. A grove, or a mountain, was the place where our Saviour sought to pray: and there too may we find and •vrorshir God.

THEN ° came to Jesus Scribes and Pharisees, which were of Jerusalem, saying,

13th. In time of temptation, of prosperity, and honour, it is right to devote much time to secret prayer. Jesus, when the people were about to make him a liing, retired to the mountain, and continued there till three o'clock in the morning. John vi. 15.

14th. when Christ commands us to do a thing, we should do it. Ver. 22. Even if it should expose us to danger, it should be done.

15th. In times of danger and distress, Jesus will see us, and will come to our relief Vs. 25, 26. Even in the tempest that howls, or on the waves of affliction that beat around us, he will come, and we shall be safe.

16th. We should never be afraid of him. We should always have good cheer when we see him. Ver. 27. When he says, " It is I," he also says, " be not afraid." He can still the waves, and conduct us safely to the port which we seek.

17th. Nothing is too difficult for us, when we act under the command of Christ. Peter at his command leaves the ship, and walks on the billows.

18th. Christ sometimes leaves his people to see their weakness and their need of strength. Without his continued aid, they would sink. Peter had no strength of his own to walk on the deep; and Christ suflTered him to see his dependence. Ver. 30.

19th. The eye, in difficulty, should be fixed on Christ. As soon as Peter began to look at the waves and winds, rather than Christ, he began to sink. Ver. 30. True courage, in difficulties, consists not in confidence in ourselves, but in confidence in Jesus, the Almighty Saviour and Friend.

20th. Prayer may be instantly answered. When we are in immediate danger, and offer a prayer of faith, we may expect immediate aid. Ver. 31.

21st. Pride comes before a fall. Peter was self-confident and proud, and he fell. His confidence and rashness were the very m(!ans of showing t/ie weaktess of his faith. Ver. 31.

2 Why do thy disciples transgress the tradition of the elders? for they wash net their hands when they eat bread.

22d. It is proper to render homage to Jesus; and to worship him as the Son of God. Ver. 33.

23d. We should be desirous that all about us should partake of the benefits that Christ confers. When we kjiow him, and have tested his goodness, we should take pains that all around us may also be brought to him, and be saved. Ver. 35.

24th. Jesus only can make us per fectly whole. No other being can save us. He that could heal the body, can save the soul. A word can save us. With what earnestness ought we to plead with him that we may obtain his saving grace! Ver. 36.

1—9. See also Mark vii. 1—9. H Then came to Jesus, &c. Mark says, that they saw the disciples of Jesus eating with hands unwashed.

2. Transgress the tradition of the elders. The word elders means literally old men. It here means the ancie7its, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure, till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was, in holding to these traditions. It seems, however, that in the particular traditions here mentioned, all the Jews combined.

3 But he answered and said unto I 5 But ye say, Whosoever shall them. Why do ye also transgress I say to his father or his mother, It is

4 For God commanded, saying, ''Honour thy father and mother: and, He ' that eurseth father or mother, let him die the death.

The Pharisees, and all the Jews, except they wash their hands oft, eat not. Mark vii. 3. MarU has also added that this custom of washing extended not merely to their liands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables. Mark vii. 3, 4. They did this professedly for the sake of cleanlhiess. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, &.e. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

3. But he answered, &c. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that tiiey were not bound to obey their traditions. They were invented by men. He said also that those traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them.

4. For God commanded, &,c. That is, in the fifth commandment (Ex. xx. 12); and in Ex. xxi. 17. To honor, is to obey, to reverence, to speak kindly to, to speak and think well of. To curse, is to disobey, to treat with irreverence, to swear at-, to speak ill of, to think evil of in the heart, to meditate jr do any evil to a parent. All this is '"eluded in the original word. V Let i'm die the death. This is a Hebrew

a gift, by whatsoever thou mightest be profited by me;

6 And honour not ^ his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

phrase, the same as saying, let him sure ly die. The Jewish law punishes this crime with death. This duty of honoring and obeying a parent, was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done.

5. It is a gift. In Mark it is corhan. The word corban'is a Hebrew word, denoting a gift. It here ineans a thing dedicated to the service of God, and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They de voted their property to him, for sacred uses, as they pleased. In doing this, they used the word corhan, or some similar word; saying this thing is corba7i, i. e., is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. " Vow and pay unto the Lord, your God." Ps. Ixxvi. 11. See Deut.x.\iii.21. The law of God required that a son should honor his parent; i. e., among other things provide for his wants when he was old, and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God, than to provide for the wants of his parent. If he had once devoted his property — once said it was corhan, or a gift to God — it could not be appropriated even to the support of a parent. If a parent was needy, and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, ' It ia devoted to God — this property which you need, and by ivhich you might be profitedby me, is corhan, I give to God,' — the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. lie had done a more important thing, in givmg it to (iod. The son was free

7 Pe hypocrites! welL did Esaias I 9 But in vain they do worship prophesy of you, saying, me, teaching/or doctrines * the com-

8 This " people draweth nigh I mandments of men.

unto me with their mouth, and | 10 And he called the multitude, hoi:;iireth me with their lips: but, and said unto them, Hear, and un their heart is far from me. I derstand:

They would not suffer him to do any thing for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich Islands had the power of devoting any thing to the service of the gods, by saying that it was^abu, or tabued. That iS, that it became coiisecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property undi r the plea that it was consecrated to the r~"^!s; the Jewish son deprived his parc.Js of a support under the plea that the property was devoted to the service of religion. The principle was the same; and both systems were equally a violation of the rights of others.

Besides, the law said that a man should die that cursed his father; i. e., that refused to obc}- him, or to provide for him, or spoke in anger to him. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, ' ail that I have which could profit you, I have given to God,' he should be free trom blame. Thus the whole law was made void, or of no use. by v^'hat appeared to have the appearance of piety. Wo man according to their views, was hound to obey the fifth comma7idment, a7>d support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to \3me religious use.

Our Saviour did not mean to condemn (he practice of giving to God, or to re- Ligions and charitable duties. This the law and the gospel equally required. He commended even a poor \^ idow that gave all her living. Mark xii 44. But lie meant to condemn the p.actice of giving to God, where it interfei^ed with our duty to parents and relations; where it was done to get rid of the duty oi aiding them; and where it was done out of a malignant and rebellious spirit with the semblance of piety, to get cleai of doing to them what God required.

7. Ye hypocrites! See Note, Matt vii. 5. Hypocrisy is the concealmen of some base principle under the pre tence of religion. Never was there i clearer instance of it than this — an at tempt to get rid of the duty of providing for needy parents under an appearance of piety towards God. If Esaias. Thai is, haiah. This prophecy is found in Isa. xxix. 13. ^ Prophesy of you. That is, he spoke of the people of his day — of the Jews, as Jews — in terms that apply to the whole people. He proper ly characterized the nation in caUing them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national cha racter of hypocrisy. See also Isa. i. 4.

8. Draweth nigh unto me with their mouth, &-C. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered.

9. In vain do they worship me. Thai is, their attempts to worship are vain, or are not real worship — they are mere forms. IT Teaching for doctrines, &.C.

The word doctrines, here, means, the requirements of religion — things to be believed and practised in rehgion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctriries binding the conscience.

10—14. See also Mark vii 15—17 And he called the multitude. In opposhion to the doctrines of the Pharisees, the Saviour took occasion to sh iw iheni that the great source of polhnion was

11 Not "» that which goeth into | Father hath not planted, shall be

14 Let them alone: they " be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

15 Then answered Peter, ano said unto him, Declare unto us this parable.

the mouth defileth a man; but that which Cometh out of the mouth, this defileth a man.

12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying 1

1.3 But he answered and said, Eve.y plant '' which my heavenly

(he heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct. He took occasion, therefore, to direct the people to the true source of defilement — their own hearts. He particularly directed them to it as of importance: — Hear and under si and.'

11. Not that which goeth into the mouth, &c. The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by any thing that was eaten. What proceeds from the man himself, from his heart, would defile him. If Defileth. To pollute, corrupt, to render sinful.

12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed.

13. Every plant, &:,c. Religious rfoc- Crine is not unaptly compared to a plant. See 1 Cor. iii. 6 — S. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no won- \ der if they were indignant. It could not be helped. It was his duty to attack them. He was not surprised that |.hey were enraged. But notwithstanding their opposition, their doctrines should he destroyed.

14. Let them alone. That is, do not be troubled at their rage. Be not an.vous about it. The thing was to be e.\- pected. They were blind; they wei«j in some respects sincere. They arj greatly aUached to '.heir traditions, end you are <iot to wonder or interfere when they are '.ndignant. They lead al-.,othe blind. They nave a vast influence ovei the multitude, and it is to be ex^jected that they will be enraged at any doc trines that go to lessen their authority or influence. By commanc'mg them to let them alone, he does not mean to sufier them to remain in error, without any attempt to refute or correct them— for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected. IT If the blind lead the blind, &c. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind should be suffered to lead the ignoran* multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude.

God often suffers one man to lead many to ruin. A rich and profligate man, an nifidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin.

15—20. See also Mark vii. 17—23. And Peter anstvered — declare this parable. See Note, i\Iatt. xiii. 3. The word parable sometimes means a dark or obscure saying. Fs. Ixxviii. 2. Peiei

16 And Jesus said, Are ye also yet without understanding?

17 Do ye not yet understand, that whatsoever entereth in at the mouth * goeth into the belly, and is cast out into the draught 1

18 But those things which proceed

meant, explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked hiin. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction.

16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned >o judge the foolish traditions of the Jews by the decisions of common sense, ind by his own instructions.

17. Do ye not understand, (Sec. The meaning of this may be thus expressed: The food which is eaten does not affect /he mind, and therefore cannot pollute H. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself, and if men would be made pure this must be ilcansed. If that is corrupt the whole man is corrupt.

18 — 20. Christ proceeds to state what ioes defile the man, or render him a linnrr: 1st. Evil thoughts. These are he first things. These are the founlains of all others. Thought precedes action. Thought, or purpose, or moiive, gives its character to conduct. All ivW thougtits are here intended. Though we labor to suppress them, yet they defile ua. They leave pollution behind them. 2d. IShirders. Taking the life out of the mouth come forth from the heart; and they defile the man.

of others with malice. The malice haa its seat in the heart, and the murder therefore proceeds from the heart. 1 John iii. 15. 3d. Adulteries, fornication. See Matt. v. 28. 4tk. Thefts. Theft is the taking and carrying away the goods of others without their know ledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two coinmandments — the tenth in thought, and the eighth in act. 5th. False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart. 6th. Blasphemies. See Note. Matt. ix. 3. Blasphemy proceeds from opposition to God, hatred of his character (Rom. viii. 7), and froin a desire that there should be no God. It proceeds from the heart. See Psalm xiv. 1. Mark adds, 7th. Covetousness, always proceeding from the heart — the unlawful desire of what others possess. 8th. Wickedness. The original here means malice, or a desire of injuring others. Rom. i. 29. 9th. Deceit; i. e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart. 10th. Lastiviousness. Lust, obscenity, unbridled passion — a strong, evil desire of the heart. 11th. An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Matt. v. 28; XX. 15. 2 Peter ii. 14. "Having eyes full of adultery, that cannot cease from sin." 12th. Pride. An improper estimate of our own importance — thinking that we are of much more consequence than we really are — always tha work of an evil heart. 13th Foolishness. Not want of intellect. Man if

21 Then " Jesus went tlionce, and departed into the coasts of Tyre and Sidon.

22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying. Have mercy on me, O Lord, thou son of David! * my daughter is grievously ve <ed with a devil.

23 But he answered her not a

consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hull.

" These things defile a man." What an array of crimes to proceed from the lean of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!

21 — 2S. This narrative is also found m Mark vii. 24— 30._ H The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean. See Note, Matt. xi. 21. He went there for the purpose of concealment (Mark vii. 24), perhaps still to avoid Herod.

22. A woman of Ca7iaan. This woman is called also a Greek, a Syro- Phoenician by birth. Mark vii. 26. Anciently the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phcenicia. That country was taken by the Greeks under Alexander the Great, and those cities, m the time of Christ, were Greek cities. This woman was therefore a Gentile, "living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoc!- nician, born in that country, and de- Bcendtd, therefore, from the ancient Canaanites. All these names might with prop.nety be given to her. II Coasts. Regions, or countries. ^ Thou Son of Oavid. Descendant of David. See

word.' And his disciples came, and besought him, saying, Send her away: for she crieth after us.

24 But he answered and said, "* 1 am not sent, but unto the lost sheep of the house of Israel.

26 But he answered and said. It is not meet to take the children's bread, and to cast it to dogs. '

Note, Matt. i. 1. Meaning the Messiah. 11 Is grievouslij vexed with a devil. See Note, Matt. iv. 24. The woman showed great earnestness. She cried unto him, and fell at his feet. Mark vii. 25.

23. But he answered her not a wora. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.

24. But he answered — / am not sent, &c. This answer was made to the woman, not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews.

25. Site came and worshipped. That is, bowed down to him, did him reverence. See Note, Matt. viii. 2. ^i Lord help mc I A proper cry for a poor sinner, who needs the help of the Lord Jesus.

26. But he answered and said, It is not meet, &c. That is, it is not ft or proper. '!i Children s bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which doits was the most common. The Mohammedans slill apply the term dogs to Christians, and Christians and Jews to each other. It is designed as an expression of the

27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' tab'e

28 Then " Jesus answered ano said unto her, O woman, great is thy faith: be * it unto thee even as thou wilt. And her daughter was made whole from that very '^ hour.

29 And "^ Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.

30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them; '

highest contempt The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant that it did not comport with the de.sign of his personal ministry, to apply benefits intended for the Jews to others.

Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said, ' You are a Gentile. I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favor? Are you willing to submit to these appellations, to receive a favor of one of that nation, and to ac- •■inowledge your dependence on a people that so despise you.' It was a trial of her faith, and not lending his sanction to the propriety of the abusive term. He regarded her with a different feel-

27. And she said, Truth, Lord, &c. ' What you say is true. Let it be that the best food should be given to the children. Let the Jews have the chief benefit of thy ministry. But the dogs, lieneatJi the table, eat thccrumbs. So let me be regarded as a dog, a heathen, as unworthy of every thing. Yet gran; we exertion of that almighty power displayed sc signally among the Jews and heal the despised daughter of a de spised heathen mother.'

31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

32 Then f Jesus called his disciples tt7ito him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.

33 And f his disciples say unto him. Whence should we have so much bread in the wilderness, as to fill so great a multitude"?

34 And Jesus saith unto them,

28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humihty and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed. Mark vii. 30.

29— 3L Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, see Note, Rlatt. iv. 24. "iT Maimed. Those ' to whom a hand or foot was wanting. See Matt, xviii. 8. To cure them — that is, to restore a hand or foot — was a direct act of creative power. It is no wonder, therefore, that the people wondered. H And they glorified the God of Israel. To glorify, nere means to praise, to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.

32 — 39. The miracle recorded here, the feeding of the four thousand, took place on a mouniam, near the sea of Galilee. The same account is recorded in i\Iark viii. 1 — 10. The circumstances of the m.racle are so similar to the one recorded in Matt. xiv. 14 — 21 as to need no particular explanation.

32. Three days, and have nolhin" tc eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had onl\

How many loaves have ye 1 And they said, Seven, and a few little fishes.

35 And " he commanded the multitude to sit down on the ground.

36 And he took the seven loaves and the fishes, and * gave thanks, and brake ikem, and gave to his disciples, and the disciples to the rnultitiide.,

39. Coasts of Mafrdala. Mark says, " The parts of DalmanulJia.'^ These were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated.

1st. That men are often far more attached to traditions, and the commandments of men, than the law of God. Vs. 1—6.

2d. That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law. Vs. 4—6.

3d. Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own. Ver. 2. Mark vii.

4th. All addition to the law of God is evil. Ver. 3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience where God has commanded none. Col. ii. 23. Men come the nearest ".o that which is right when they live nearest to just what God has commanded in the Bible.

5th. Hypocrites should be unmasked and detected. Ver. 7. He does a great eervice to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and

37 And they did all eat, and were filled: and they took up of the broken vteat that was left seven baskets ful'..

38 An] they that did eat were four thousand men, beside women and children.

39 And he sent away the multitude, and took ship, and ' cqme into the coasts of Magdala.

shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful (Prov. x.wii. 6); and we should honor and love the man that, by the grace of God, can show us our heart. We always honor most the physician of the body that is mast skilled in detecting and curing disease; and so should we the physician of the soul.

Gth. We should be exceedingly cautious oi formality in worship. Vs. 8, 9. It is hypocrisy. God requires the heart. To render to hiin only the ser vice of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. No thing more hateful than an appearance of worshipping God, while the heart is in sin and the world.

7th. The duty of honoring parents. Vs. 4 — 6. Nothing can explain away this duty. It is bindmg on all. Parents should be obeyed, loved, respected. God requires it, and we cannot bo free from the duty. Under af^e, a child is bound always to obey a parent where the parent docs not command any thing contrary to the Bible. But when the parent commands any thing contrary to the Bible, the child is not bound to obey. Acts V. 29. After the child is of age he is to respect, love, and honor the parent; and if poor and needy, to provide for his wants till he dies. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay a parent for his kindness to him.

Stii. Wo are not at hbcrty to give to any thing else — not even to religious uses — what is necessary to r_endcr our parents comfortable. Vs 4 — (>. The} have ".he first claim on us. And thougii it is our duty to do much in the cause of benevolence, yet our first d\it\

9th. Men easily take offence when they are faithfully reproved, and espcoiafly when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts — some ceremony in worship, or some foolish rite.

lOih. Every false doctrine is to be opposed, and shall be rooted up. Ver. 13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as tliei/ held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies.

11th. It is of great importance to search the heart. Vs. 19, 20. It is a fountain of evil. It is the source of ail crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well.

12th. The doctrine of man's depravity is true. Ver. 19. If the heart produces all these things, it cannot be pure. And yet who is there, from whose heart, at some time, these things have not proceeded? Alas! The world is full of instances where the heart produces evil thoughts, &,c.

13th. In our distress, and the distress of our children and friends, we should go to.Tesus. We should, indeed, use all proper means to restore our friends; but we should feel that God only can grant returning health and life. Ver. 22.

14th. We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should!)e deferred. Ver. 23.

l.'jth. We sho lid still persevere. Vs. 24 — 27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind •realmcnt.

inof, desired bin. that he would shew them a sign * from heaven.

16th. Our prayers will be answered if we persevere. Ver. 28. They that seek shall find. In due time — in the best and most proper time — a gracious God will lend an ear to our request, and grant the thing \vB need.

17th. We should come with humility and faith. Ver. 27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered.

18th. Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants. Ver.

19th. The great number of poor in the world, is no reason why he should not supply them. Ver. 38. He daily supplies the wants of nine hundred millions of human beings, besides couniless numbers of the beasts of the tieid, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the wants of the few poor on the earth; and He who feeds the world, will take care of us in the time of want.

20th. We should be grateful to God for our daily food. We should render no him proper thanksgiving. Ver. 36.

1—4. See also Mark viii. 11, 12. The Pharisees also, and the Sadducees. See Note, Matt. iii. 7. IT Tempting. That is, trying him — feigning a desire to see evidence that he was the Messiah, but with a real desire to see hiin make the attempt to work a miracle and fail, that they might betray and ruin him. ^ A slg7i from heaven. Some miraculous appearance in the sky. Such appearances had been given by tJie prophets; and they supposed, if he wa? the Messiah, that his miracles wjuld not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder (1 Sam. xii. 16 — 18); Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz (Isa..xxxviii. 8); and Moses had sent them manna

ihem, When it is evening, ye say, // will be fair weather; for the sky IS red:

3 And in the morning, It will be foul weather to-day; for the sky is red and lowering. O ye hypocrites! ye can discern the face of the sky: but can ye not discern the signs of the times 1

i A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. " And he left them, and departed.

from heaven. Ex. xvi. 4. John vi. 31. Tt is proper to say, that though Christ lid not choose the7i to show sucii won- /ers, yet far more stupendous sig?is from heaven than these were exhibited It his death.

2, 3. He answered, &lc. The meanins of this answer is, there are certain indications by which you judge about the Weather. In the evening you think you can predict the weather to-morrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea. are an indication by which you should judge of these times. IT Is red. Almo.st all nations have observed this as an indication of the weather. ^ In the morning — the sJij/ is red and lowering. That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the.siigns of a storm may be diii'crcnl. li The face of the sky. The appearance of the sky.

4. A wicked and adulterous generalion. &.C. See Note, Matt. xii. 3S — 40. Mark adds (viii. \2), ihat he sighed deeply in spirit. He did not say this without feeling, he was greatly aflectcd with their perversencss and obstinacy. J — \2. This account is recorded also in Mark viii. 13 — 21. IT And when his disciples had come to the other side. That is, to the oi her side of the sea of i

5 And when his disciples were come to the other side, they had forgotten to take bread.

6 Then Jesus said unto them, * Take heed, and beware of the leaven "^ of the Pharisees and of the Sadducees.

7 And they reasoned among themselves, saying. It is because we have taken no bread.

8 Which when Jesus perceived, he said unto them, "^ O ye of little faith, why reason ye among yourselves, because ye have brought no bread?

Galilee. Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the east of the sea of Galilee.- They crossed from that side again to the west.

5. Had forgotten to take bread. Thai is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf Mark viii. 14'.

6—8. Take heed, &c. That is, be cautious, be on your guard. IT The leaven of the Pharisees and Sadducees. Leaven is used in making bread. Its use is to pass through the flour, and cause it to ferment or to swell, and become light. It passes secretly, silentlj% but certainly. None can see its progress. So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines, they instilled them secretly into the mind, and they pervaded all the faculties, like leaven. IT They reasoned, 6cc. The disciples did not understand hiiu as referring to their doctrine, because the word leaven was not often used among the Jews to denote doctrines — no other instance of the use of the word occurring in the scriptures. Besides, the Jews had many particular rules about the leaven which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Phari-.secs and Sadducees. ^ 0 ye of little

9 Do ye not yet understand, neither remember the five " loaves of the five thousand, and how many baskets ye took up 1

10 Neither the seven * loaves of.he four thousand, and how many baskets ye took up 1

11 How is it that ye do not understand, that I spake it not to you concerninor bread, that ye should beware of the leaven of the Pharisees and of the Sadducees 1

12 Then understood they how ihat he bade them not beware of the

faith! Jesus, in reply, said that they should not be so anxious about the supply of their wants. They should not have supposed, after the miracles that he had wrought in feeding so many, that HE would caution them to be anxious about procuring bread for their necessities. It was improper, then, for them to reason about a thing like that, but they should have supposed he referred to something more important. The miracles had been full proof that he;ould supply all their wants without iuch anxiety.

12. Then understood they, &,c. After this explanation, tbey immediately saw that he referred to their doctrines. Erroneous doctrines are Hke leaveii in the following respects: 1st. They are at first slight and unimportant in appearance. 2d. They are insinuated into the soul unawares and silently, and are difficult of detection. 3d. They act gradually. 4th. They act most certainly. 5th. They will pervade all the soul, and bring m all the faculties under their control.

13—20. See also Mark viii. 27—29, and Luke Lx. 18—20. 'i Cesar ea Flu lippi. There were two cities in Judea called Cesarea. One was situated on the borders of the Mediterranean, and tlie other was the one mentioned here. It was also called Paneas, was greatly enlargeil and ornamented by Phihp the tetrarch, son of Herod, and called Cesarea, in honor of the Roman emperor, 'i"iberi\is Cffisar. To distinguish it from (lie other Cesarea, the name of Phihp was added to it, and called Cesarea Philippi, or Cesarea of Philip. It was

13 When Jesus came into the coasts of Cesarea Philippi, he asked hisdisciples, saying,Whom''domen say that i, the Son of man, am 1

14 And they said, ' Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets.

15 He saith unto them, But whom say ye that I am 1

situated in the boundaries ot the tribe of Naphthali, near mount Lebanon, and was in the most northern part of Judea. It now contains about two hundred houses, and is inhabited chiefly by Turks. ^ When Jesus came. The original is, when Jesus was coining. Mark says (viii. 27) that this conversation took place when they were m the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention to the truth that he ivas the 3Iessiah. This truth it was of much consequence that they should fully be lieve and understand; and it was im portant, therefore, that he should often learn their views, and establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him. If Whom do men say, &c. This passage has been variously rendered. Some have translated it, " Whom do men say that I am? The Son of man?" Others, " Whom do men say that I am — /, who am the Son of man — i. e. the Messiah?" The meaning of all is nearly the same. He wished to obtain the sentiments of the people respectmg himself.

\A. And they said, &i,c. See Note on Matt. xi. 14. "They supposed he might be John the Baptist, as Herod did, risen from the dead. See Matt. xiv. 2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he tauglit.

16. And Simon Peter answered, (kc Peter, expressing the views of the apoa ties, with characteristic forwardness av swered the question proposed to them by Jesus: " Thou art the Christ, the Son of the living God." "if The Christ. The Messiah, the Ariointed of God. Note, Matt i. 1. V The Son. That is, the Son by way of eminence, in a peculiar sense. Note, Matt. i. 17. This appellation was understood as implying.divinity. John x. 29—36. H Of the living God. Tiie term livi7ig was given to the true God, to distinguish him from idols, that are dead, or hfeless — blocks and stones. He is also the Source of life, temporal, spiritual, and eternal. The term living is often given to him in the Old Testament. Josh. iii. 10. 1 Sam. xvii. 26, 36. Jer. x. 9, 10, &c. In this noble confession, Peter expressed the full belief of himself and his brethren that he was the long expected Rlessiah. Other men had very different opinions of him, but they were satisfied, and were not ashamed to confess it.

17. A7id Jes2is ansivered — blessed art thou, &c. Simon Bar-jona is the same as Simon so7i of iona. Bar is a Syriac word, signifying son. The father of Peter, therefore, was Jona, or Jonas. John i. 42; xxi. 16, 17. If Blessed. That is, happy, honored, evincing a proper spirit, and entitled to the approbation of God. If For Jlesh aiid hlood. This phrase commonly signifies man (see Gal. i. 16, Eph. vi. 12), and it has been commonly supposed that he meant to say that ma7i had not revealed it. But Jesus seems rather to have referred to himself. ' This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendor, his p"mp and power as a man. But you have not learned me in this mantier. I have shown no such indication Df my Messiahship. Flesh and blood aave not shown it. Ii spite of my appearance— my lowly state — my want of resemblance to what you have expected— you have learned it taught by 16-

Bar-jona: for* flesh ana hlood hath not revealed ii unto thee, but ' my Father which is in heaven.

18 And I say also unto thee,

God.' This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret.

18. And I say also unto thee, that thou art Peter. The word Peter, in Greek, means a rock. It was given to Simon by Christ when he called him to be a disciple. John i. 42. Cephas is a Syriac word, meaning the same as Peter — a rock, or stone. The meaning of this phrase may be thus expressed: ' Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity; and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion.' IT And upo7i this rock, &c. This passage has given rise to many difl'ereni interpretations. Some have supposed that the word rock refers to Peter's confession; and that he meant to say, upon this rock — this truth that thou hasi confessed, that I am the Messiah — and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety, and in such confessions shall my church stand amidst the flames of persecution — the fury of the gales of hell. Others have thouglit that he referred to himself Christ is called a rocA". Isa. xxviii. 16. 1 Peter it. 8. And it has been thought that he turned from Peter to himself, and said: 'Upon this rock, this truth that I am the Messiah — uj)o7i 7ni/self aa the Messiah, I will build my church.' Both these inierpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word rock refers to Peter hiimejf. This is the obvious meaning of the passage; and iiad ii not been that t\o church of Rome has abused it, and applied it te

That thou art Peter; " and * upon j 19 And I will give unto thee the this rock I will build my church; keys of the kinordom of heaven: and the gates ' of hell shall not pre- and whatsoever thou ' shalt bind on

what was never intended, no other would have been sought for. ' Thou Brt a rock. Thou hast shown thyself firm, and fit for the work of laying the foundation of the church. Upon ihee will I build it. Thou shalt be highly honored; thou shalt be first in making known the gospel to both Jews and Gentiles.' This was accomplished. See Acts ii. 14 — 36, where lie ^rs< preached to the Jews, and Acts x., where he

E reached the gospel to Cornelius and is neighbors, who were Gentiles. Peter had thus the honor of laying the foundation of the church among the Jews and Gentiles. And this is the plain meaning of this passage. See also Gal. ii. 9. But Christ did not mean, as the Roman Catholics say be did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the onlij one on whom he would rear bis church. See Acts xv., where the advice of James, and not of Peter, was followed. See also Gal. ii. 11, where Paul withstood Peter to his face, because he was to be blamed — a thing which could not have happened if Christ, as the Roman Catholics say, meant that Peter should be absolute and infallible. More than all, it is not said here or any where else in the Bible, that Peter should have infallible successors who should be the vicegerents of Christ, and the head of the church. The whole meaning of the passage is this: ' I will make you the lioiiored instrument of making known tuy gospel first to Jews and Gentiles, and will make you a firm and distinguished preacher in building my church. IT Will build my church. This rclersto the customof building in Judea on a roch or other very firm foundation. Sec Note, Matt. vii. 24. The word church means literally those called out, and often means an assembly or coiif^resntion. Sec Acts xix. 32; Gr.; Acts vii. 38. It is applied to Cbiistians as Ijcing called out from the world. It means, sometimes, the whole body of nolicvers. Eph. i. 22. 1 Cor. x. 32.

This is its meaning in this place. It means, also, a particular society of believers, worshipping in one place. Acts viii. 1; ix. 31. 1 Cor. i. 2, «fec. Sometimes, also, a society in a single house, as Rom. xvi. 5. In common language, it means the church visible — i. e. all who profess religion; or i7ivisi ble, i. c. all who are real Christians,- professors or not. IT And (he gates of hell, &c. Ancient cities were surrounded by walls. In the gates, by which they were entered, w^re the principal places for holding courts, transacting business, and deliberating on public matters. See Note, Matt. vii. 13. The word gates, therefore, is used for counsels, designs, machinations, evil purposes. If Hell means, here, the place of departed spirits, particularly evil spirits. And the meaning of the passage is, that all the plots, stratagems and machinalio7is, of the enemies of the church, should not be able to overcome ita promise that has been remarkably fulfilled.

19. And I will give unto thee, &c. A Icey is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and adiuinistration of a house. Hence, in the Bible, a f:cy is used as a symbol of superiiueiulence, an emblem of power and authority. See Isa. xxii. 22; Rev. i. 18, iii. 7. The kingdom of heaven here means, doubtless, the church on earth. See Note, Matt. iii. 2. When he sa>s, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the i7tstrume7it of opejiing the door of faith to the world — \hc first to preach the gospel to both Jews and Gentiles. This was done. Acts ii. 14 — 36, and x. The " power of the keys" was given to Peter alone, solely for this reason; the power of "binding and loosing" on earth, was eivcn to the other ayiost\cR with him. See Matt, xviii. IS. The only pre-eminence, then, that Peter had was the honor of first opening the doors of the gospel to the world.

and whatsoever thou shall loose on earth, shall be loosed in heaven.

20 Then " charged he his disciples, that they should tell no man that he was Jesus the Christ.

Jesus to shew unto his disciples, how that he must go unto Jerusa-

^ Whatsoevei thou shalt hind, &c. The phrase to hind and to loose was often u?ed by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Tiius tlicy said about gathering wood on the sabbath day, ' The school of Shammei bi?tds it.''' — i. e. forbids it; " the school of Hillel looses it," — i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they /or6;Vf in the church should have divine authority; whatever they permitted, or commanded, should also have divine authority — that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infaUibly in the organization of the church, 1st. by the teaching of Christ, and 2d. by the teaching of the Holy Spirit.

This does not refer to persons, but to things — "'whatsoever," not whosoever. It refers to rites and cerem.onies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of divine authority. Accordingly they forbid circumcision and the eating of things offered to idols, and strangled, and blood. Acts XV. 20. They founded the church, and ordained its rites, as of divine authority.

20. Then charged, &c. That is, he then commanded them. Mark (viii. 30.) and Luke (ix. 21.) say (Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be, that his time had not fully come; he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word Jesus is wanting in many jianuscripts, and should probably i

lem, and suffer many things of the ■elders and chief priests and scribes, and be killed, and be raised again the third day.

22 Then Peter took him, and began to rebuke him, saying, ' Be it far from thee, Lord: this shall not be unto thee.

be omitted. ' Then he charged them strictly to tell no man that he was the Christ or Messiah.'

21—23. See also Mark vii. 31 — 33; Luke i.\. 22. From that time forth. This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Th^ir minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that He was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah. If Elders. The men of the great council, or Sanhedrim. See Note, Matt. v. 7. If Chief Priests and scribes. See Note, Matt. lii. 7.

22. Then Peter took him. This may mean, either to interrupt him, or to take him aside, or to take him by the hand, as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of his death. He expected, moreover, that he would be the triumphant Messiah. He could not hear, therefore, that his death was so near. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, '" Be it /ar from thee." This phrase might have been translated, ' God be merciful to thee; this shall not be unto thee.' It expressed Peter's strong desire that it might not be. The word rebuke here means to admanish or earnestly to entreat, as in Luke xvii. 3. It does not mean that Peter assumed authority over Christ; but that he earnestly ex-

23 But he turned, and said unto Peter, Get thee behind me, Satan; " thou art an offence'' unto me: for thou savourest not the things that be of God, but those that be of men.

24 Then said Jesus unto his disciples. If any"^ man will come after me, let him deny himself, and take U) his cross, and follow me.

25 For ■* v.'hosoever will save his

pressed his wish that it might not he so. Even this was improper. lie should have been submissive, and not have interfered.

23. Get thee behind me, Satan. The word Satan means hterally an adversary, or one that opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man. But ihere is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opjjosed to him and his plans. His interference was improper. His views and feehngs stood in the way of the accomplishment of the Saviour's designs. There was undoubtedly a rebuke in this language — for the conduct of Peter was improper; btit the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would exp'ress. If Thou art an offence. That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came. IT Thou xavorest not. That is, thou thinkest not. You think that those things should not be done, which God wshes to be done. You judge of this matter as men do, who are desirous of honor; and not as God, who sees it best that I should die, to vromote the groat interests of mankind.

wi!.. lose his life for my sake, shall find it.

26 For what is a man profited, if he shall gain the whole world, and lose his own soul 1 or ' what shall a man give in exchange for his soul 1

27 For ^ the Son of man shall

come in the glory of his Father, with his angels, and ^ then he shall reward every man according to his

24 — 28. This discourse is also record ed in Mark viii. 34 — 38, Lx. 1, atid Luke Lx. 23 — 27. IT Let him de.ty himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own htippi*ness as the supreme object, but be willing to renounce all, and lay down his life also, if required. If Take up his cross. Se( Note, Matt. x. 38.

26. For vihat is a man profited, &c. To gain the whole world means to possess it as our own — all its riches, honors, and pleasures. To lose his own sozd means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions: 1st. That they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and 2d. That if the soul is lost, nothing can be given in exchange for it. or it can never afterwards be saved. There is no redemption in hcll.^

27. For the Son ■>/ man, &c. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory — the glory of his Father — the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all men. If Reward. The wora reward means recompense, or do justice to. He will deal with them according to their character. The righteous he will reward in heaven, with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works. This fai.t, th£{ he will conu.

28 Verily I say unto you, There not taste * of death, UU they see the "be some standing here which shall, Son of man ccming in his kingdom, a Mar.9.1. b He.2.9.

to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even tiiough now it should be attended with contempt and suffering, yet then he will reward his followers for all their shame and sor rows, and receive them to his kingdom He adds (Mark viii. 38), that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there.

28. Verily I say unto you, &,c. To encouraire them. Tie assured them that though Tiis kingdom was now obscure and despised — though he was cast out and little known — yet the time was near when he should be regarded in a different manner, and his kingdom be established wnth great power. This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem. ^ Taste of death. That is, die. Before they die they shall see this. ^ Son of man coming in his kingdom. Mark and Luke have e.xplamed this. Mark ix. 1. " Until they have seen the kingdom of God come with power." Lukei.x. 27: " Till they see the kingdom of God." The meaning evidently is, till they should see my kingdom, i. e. my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and e.xtent. All this was accomplished. All these apostles, e.vcept Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world.

1st. Men will often judge far more correctly about natural than spiritual things. Vs. 1 — 3. About natural objects they are watchful. In them they feel a deep interest. And they svatch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence it happens that men who nave good sense, and much wisdom in regard to wordly coni"«ni3. are exceed'mgly 'oolish in regan:

to rehgion. They often beUeve reports j respecting rehgion, revivals, and mis- 1 sions, which they would despise on any other subject. They read and beheve newspapers and other pubhcations, which they would hold in contempt on any other topic but rehgion.

2d. It is of importance to watch the sIots of the times. Ver. 3. In the days of Christ, h was the duty of the people to look at the evidence that he was the Messiah. It was plain. It 'is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the spread of the Bible, the labors among the heathen, the distribution of tracts, and perhaps above all, the institution of sabbathschools — all betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice, that we may pray with more fervor, and that we may do our part to advance the kingdom of God. Little cliildren should grow up beUeving that they hve in an important age, that they enjoy many pecuhar privileges, and that they may and must do much to spread the gospel through the earth. Even when children, they should pray, and they should give to benefit others; and, most of all, they should give thejnselves to Christ, that they may benefit others with a right spirit.

3d. Sinners should be addressed with deep feeling and faithfulness. Mark viii. 12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or without feeling. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Comp. Acts XX. 31. Phil, iii 18.

4th. Men easily mistake plain instruction. Ver. 7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If men's thoughts — even those of Christians — were more off from the world, and they thought less of the supply of their wants, they would understand the truths of rehgion much better than they do. No man can imderstand the doctrines of religion aright, whose principal concern is what he shall eat, and drink, and wear. Hence even * Christians are often strangely ignorant of the plainest truths of religion. And hence the importance of teaching those truths to children before their thoughts become engrossed by the world. And hence, too, the importance of sabbathschools. - 5th. We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us. Vs. 9—12.

6th. We should learn, from his past goodness, to trust him for the future. Vs. 9—12.

7th. We should be on our guard against error. Ver. 11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. Satan is transformed into an angel of light.

8th. It is important to ascertain our views of Christ. Vs. 13 — 15. It is our all. If we do not think and feel right respecting hiin, we cannot be safe. We should often, then, ask ourselves — we should ask one another — what we think of Christ.

9th. It is our duty to profess our attachment to Christ. It should be done boldly, and always. Ver. 16. We should never be ashamed of him. And to do this we should always, in our own hearts, believe that he is the Christ, the Son of the living God.

10th. We should esteem it a great happiness and honor to be enabled thus to show our attachment to him. The world may not honor us, but God will, and will pronounce us blessed. Ver. 17.

11th. God only reveals this to us. Ver. 17. This he does by his word and spirit. We should, then, search the Bible; and we should pray much that God would reveal his Son in 7is, and enable us boldly to confess him before men.

12th. The church is safe. Ver. 18. It may be small — it may be feeble — it may weep much — it may be much opposed and ridiculed — it may have mighty enemies — the rich and the great may Bet themselves against it — ^but it is safe.

It is founded on a rock. All its ene mies shall not overcome it. Jesus has promised it; and in all ages he has shown that he has remembered his promise. It has not been extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have lovet. the Lord; and soon the flame has kindied, and the church has shone forth " fair as the sun, clear as the moon, and terrible as an army with banners." So it is still. Feeble churches may mourn much — anxiety may abound — and the few pious people may weep in secret places — but Jesus hears their groans, and counts their tears, and they and their church are safe. He is their friend, and all the powers of hell shall not prevail against them.

13th. The importance of prudence in delivering truth. Ver. 21. It should be well-timed. It should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now. But they may fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin. Yet it was afterwards clear to him, and most cordially he loved it.

14th. It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does. Vs. 22, 23. His plan is the best plan. And though it does not fall in with our views oi wisdom, yet we should be still. It is all wise. And though what he does we know not now, yet we shall know hereafter.

15ih. We see what religion requires. Ver. 24. We must deny ourselves. We must submit to trials. We must do our duty. We must often suffer persecution. We must be, in all places, among all men, and in every employment. Christians. No matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross and do our duty. So Apostles, and Martyrs, and the Saviour him self, have gone before us. And ut must follow in their steps.

" Shall I be rarried to the skies On fiowery beds of ease. While otheri fought to win the prise, And sailed through bloody seaai

AND •= after six days Jesus taketh i a high mountain apart, Peter, James,;ind John his; 2 And was transfigured before a Mar.9.-2,&;c. Lu.9.38,&c

16tli. How foolish are the men of this world! V'er. 26. In a little time how worthless will be all their wcahh! It is gaiiicd by anxiety, and toil, and tears. It never satisfies. It harasses ihem with constant care. It smooths no wrinkles on their brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Ps. x.vxix. 6. And while they scatter or enjoy it, where shall the soul of him be, who spent all his probation to obtain it* Alas! lost, lost, lost! — for ever lost! And no wealth, no man, no devil, no angel, can redeem nim, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world, he gained two things — disappointment and trouble here, and an eternity of wo hereafter. How foolish and wicked is man!

17th. The righteous should rejoice that Jesus will come again to our world. He will reward them. Ver. 27. He will coine as their friend, and they shall ascend with him to heaven.

18th. The wicked should weep and wail that Jesus will come again to our world. He will punish them for their crimes. Ver. 27. They cannot escape. See Rev. i. 7.

19th. It will not be long before he will come. Ver. 28. At any rate, it will not be long before we shall meet him. Death is near. And then we must stand before him, and give an account of the deeds done in the body.

1. And after six days. That is, six days from the conversation recorded in tile last chapter. Luke (ix. 28) says, dboot an eight days after. Matthew mentions the six days that intervened between the day ot the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is ^' ahout eight days after." '^ Taketh Peter, and James, and John. These three disciples were with him also in the garden of Gethsemane. Mark xiv. 33. He designed to fit them, in an eminent degree, for the work of thp gospel ministry, by the previous man' testations of his glory, and of his ps tience in suffering. ^ Into a high moim tain apart. That is, apart from the othei disciples. It is commonly supposed that this was mount Tabor, a higii mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds (ix. 28) that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. F'or this purpose he often ascended inountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain, favorable to devotion.

2. And ivas transf gured before them. The word transfigure means to change the, appearance, or form. It does not denote the change of tli-j substance of a thing, but simply of ils appearance, h puts on a new aspect. What this chano-e was, we are expressly told. 1st. His face shone as the sun; that is, with a peculiar brightness. A similar appearance is described respecting Moses when he came down from the mount. Ex. xxxiv. 29, 30. See also Heb. i. 3, where Christ is called the brightness of the glory of God; — in the original tli" splendor, or shining, like the brightness of the sun. 2d. The second change was that of his garments. They were, white as the light. Mark says, white as snow, so as no fuller on earth coulu whiten them. The word "fuller" means commonly one who dresses cloth, or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth, or makes it white; one who cleanses garmen's, when hi them: and his face did shine as the Bun, " and his raiment was white as the light.

3 And, behold, there appeared unto them Moses and Elias, talking with him.

we?~ing they become soiled. Among the Greeks that was a distinct trade. Luke says white and glistering; that is, resplendent, shining, or a very bright white. There is no evidence here that what ij commonly said of him is true, that hi? 'body was so changed as to show what his glorified body is. His body, so far a,', the sacred writers inform us, underwei't no change. All this splendor and ^IfTV was a change in appearajice only The scriptures should be taken Jm,»! as they are, without any attempt to affix a meaning to them which the sacred writers did not intend. IT Raiment. Clothing. John may refer to this transfiguration in ch. i. 14, as Peter does in his Second Epistle, i. 16, 17.

3. And behold, there appeared -unto them 3Ioses and Elias. Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and his rites to be done away. Efias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2 Kings ii. 11. Elijah had been honored eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah. Matt. iv. 5. Luke i. 17. Matt. xi. 14. They appeared "in glory;" (Lukeix. 31) i. e., as they are in heaven — with the glory which the redeemed have there. ^Talking with him. Luke (ix. 31) informs us that they conversed about his decease which he should accomplish at Jerusalem. To redeemed spirits, that death was an object of intense interest. By faith in that death, they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their tnoughts.

Luke adds (ix. 32) that Peter and they who were with him were heavy «ith sleep. It is not improbable that th.is was in the night • that Jcs '^ was

4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendor, the bright shining, aroused them from sleep.

4. Let us make — three tabernacles. A tabernacle is a te7it. It was made commonly by fixing posts into the ground, and stretching on them cloth, fastened by cords. See Notes on Isa. xxxiii. 20. In some instances, they were made of branches of trees: — a temporary shelter from the sun and rain, not a permanent dwelhng. Peter was rejoiced at the vision, and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they knew not what they said, in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there.

5. ^4 bright cloud overshadowed them. The word overshzdow here means, ra ther to be diff^tsed or spread over them. It does not mean that it made a shade. A cloud was a symbol of the divine presence. Thus God went before the Israelites in a cloudy pillar — dark by day, and bright by night (Ex. xiv. 19, 20.) he appeared on Mount Sinai in a cloud bright by fire (Ex. xsiv. 15 — 17), and a cloud, the symbol of the divine presence — called the SJtechinah — dwelt continually in the Most Holy place in the temple. 1 Kings viii. 10, 11. Ezek. i. 4; X. 4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord. If This is my beloved Son- This v.-as the voicf! of God. This was the second time that, in a remarkable manner, he had declared this. See Matt. iii. 17. This was spoken to confirm the disciples; to declare their duty to hear Christ, rather than any other, and to honor him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel, after he wa?

bright cloud overshadowed them: and, behold, a voice • out of the cloud, which said. This is my beloved Son, in * whom I am well pleased: hear • ye him.

6 And when the disciples heard it, they fell oa their face, and were sore afraid,

7 And Jesus came and touched

shamefully put to death. After this, it was impossible for them to doubt that ne was truly the Son of God. See 2 Pet. i. 17. 18.

6. They fell on their face. They entered into the cloud; or the cloud enveloped them. Luke Lx. 34. They were therefore afraid. They were awed at the presence of God; and their fears were removed only by the voice of their beloved Master. No man car. see God, and live. And it is only the glory of God, as it shines in the face of Christ (see 2 Cor. iv. 6), that mortals can bear.

9. Tell the vision to no mati. This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them, it was unnecessary that they should relate what they had seen. When he was crucified, they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it — as many as the law required; and the proof that he was the Messiah was clear. Be.-ides, if they had told it then, it would have provoked the Jews, and endangered his life. His time was not yet come. IT Visio7i. Sight; appearance. What they had seen on the mount. IT Charged them. Gave them a commandment.

The sole design of this transfiguration was to convmce them that he was the Christ; that he was greater than tne greatest of the prophets; that he was the Son of God.

Mark adds (i.\. 10), they kept this saying, questioning what the rising of the dead should mean. The Pharisees believed that the dead would rise; and there is no dottbt that the disciples be •

8 And when they had lift up their eyes, they saw no man, save Jesus only.

9 And as they came down from the mountain, Jesus charged them, sayino^. Tell the vision to no man, until the Son of man be risen again from the dead.

10 And his disciples asked him, saying. Why ' then say the scribes that Elias must fiist come?

lieved it. But their views were not clear. And in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them (xii. 40), that he would rise after three davs.

10 — 13. See also Mark Lx. 11 — 13. JVhi/ then say the scribes, &c. The disciples appear to have been satisfied now, that he was the Messiah. The transfiguration had taken away all their doubts. But they recollected that it was a common doctrine among the Jews that Elijah should appear betore the Messiah came; and they did not then recollect that he had appeared. To this difficulty the word then refers. ' We are satisfied that thou art the Christ. But Elijah has not yet come as was expected. What ' then,' if the meaning of the common opinions oi our learned men, the scribes? Were they right or wrong in their expectation of Elijah?' See Note, Matt. xi. 14.

11. Elias truly shall first come, ana restore all lhi7igs. He did not mean by this that Elijah u^as yet to come, for he directly tells them that he had come; but he meant to aftirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To restore, means to put into the former situation. See Matt. xii. 13. Hence it means, to heal, to correct, to put m proper order. Here it means that Elijah would put things in a proper state; be tlic instrument of reforming the people; of restoring them, in some measure, to proper notions about the Messiah, and preparing them for his coming. Before the coming of John, their views were er-

unto them, Elias truly shall first come, and restore all things.

12 But I say unto you, that Elias 3 come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer " of them.

roneous, their expectations worldly, and their conduct exceedingly depraved. He corrected many of (heir notions about the Messiah (see Matt, iii.), and was the instrument of an extensive reformation; and thus restored them, in some degree, to correct notions of their own economy and of the Messiah, and to a preparation for his advent.

12. Elias is come. That is, John the Baptist has come, in the spirit and power of Elias. See Luke i. 17. 'iThey have done whatsoever they listed. The word list is an old English word, signifying to choose, to desire, to be inclined. See John iii. 8. It means, here, that they had done to John as they pleased; i. e., they had put him to death. Matt. xiv. 10.

Mark adds (ix. 12), that Jesus told them that it was written of the Son of man ihat he must sutler many things, and be set at nought. This was written of him particularly in the liii. chapter of Isaiah. To be set at nought, is to be esteemed as worthless, or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Luke xxiii. 11.

14. And when they were come to the multitude. This took place on the day following the transfiguration. Luke Lx. 37. This multitude was probably composed of persons who had attended on his ministry, and many- of whom were his real disciples. With them, as Mark (Lx. 15) informs us, were scribes questionmg with them. That is, they were probably -professedly making inquiries about the Saviour, but really attempting to introduce their own sentinents, and to draw them off from him. They probaWy artfully asked them many qucsiions about his birth, his family, nis appearance, his maimer of life, and

13 Then the disciples understood that he spake unto them of John the Baptist.

14 And * when they were come to the multitude, there came to him a certain man kneeling down to him, and saying,

his instructions — all which were contrary to the general expectation respecting the Messiah; and they intended, therefore, to msinuate that such a person could not be the Christ. The people were persuaded of it, and it would not have done Xa have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leaven. Matt. xvi. 11, 12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him. (Mark.) They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they saluted him (Mark); i. e. they probably prostrated themselves before him, after the manner of salutation in eastern countries. See Note, Luke x. 4. Jesus, seeing the scribes and their artfu. design, reproved them by asking them tohy they questioned thus with his disciples. Mark ix. 16. Conscious of their guilt, and their base purpose, they returned. no answer. ^ A certain man kneeling to him. That is, saluting him, or showing high regard for him. Note, Luke X. 4. It did not imply religious homage, but merely high respect and earnest entreaty.

15. Lord, have mercy. The word Lord here means. Sir, a title of civility, not implying divinity. ^ My son. This was an only son. (Luke). He was possessed with a devil. This calamity was attended with the following symptoms: he was lunatic (see Note, Matt, iv. 24); he was sore vexed, i. e., ho suffered greatly, or was greatly afflict ed; he fell often suddenly, in the manner of persons having epileptic fits; he was dumb, that is, he was dumb except when the fit was coming on him -foi Luke says, that when tne spirit took for he is lunatic, and sore Taxed; for oft-times he falleth into the fire, and oft into the water.

16 And I brought him to thy disciples, and they could not cure

17 Then Jesus answered and said, O faithless and perverse gene-

him, he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. It lore him (Luke), and scarcely departed from him, or he had only short intervals of reason; for so the passage in Luke, "bruising him, hardly departeth from him," should be translated.

16. And I brought Mm to thy disciples, &c. That is, not to the apostles, for they had power over unclean spirits (Matt. X. 8), but to others of his followers, who attempted to work miracles. It is probable that many of his disciples attempted this, who were not personal attendants on his ministry. Mark ix. 38.

17. Then Jesus answered and said, 0 faithless and perverse generation! Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from the natural position. Applied to a generation, or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples. ^ How long shall I suffer you? That is, how long shall I bear with you. How long is it necessary to show such patience and forbearance with your unbelief and perversity. This was not an expression of impatience or complaint, so much as a reproof that Uiey were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him.

Mark adds (ix. 20 — 22) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during the whole Ufe of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting.

ration! how long shall I be with you! how long shall I suffer you '' Bring him hither to me.

18 And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour.

19 Then came the disciples to

The disciples, seeing the obstinacy of the case; seeing him dumb, wasted away, torn, and foaming; despaired of being able to cure him. They lacked the/ai7A which was necessary; doubled whether they could cure him, and therefore could not.

Jesus said to the father (Mark ix. 23), "if thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected, if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favor. In this way, and in this only, are all things possible to believers.