possession of it has the power of access, and has a general care and administration of a house. Hence, in the Bible, a key is used as a symbol of superintendence-an emblem of power and authority. Isa. xxii. 22; Rev. i. 18, iii. 7. "Our Lord next stated the authority with which Peter would be invested. He had spoken in the name of his brethren, as well as in his own, and, doubtless, this related to them as well as to him (xviii. 18); but he might be especially addressed, as he first preached the Gospel, after Christ's ascension, both to the Jews and to the Gentiles; thus, opening C the kingdom of heaven, as it were, to them both, in which it was impossible that any successor could share with him. The expression, doubtless, immediately related to the authority which the apostles possessed, as the representatives of Christ, and the principal ministers of his kingdom. They were endued with the Holy Spirit, that they might infallibly declare his truth to mankind, and determine what was binding on the conscience, and what not, to show what persons ought to be admitted into the Church, or excluded from it, to decide on the characters of those whose sins were forgiven, or the contrary; and whatever in these, and similar respects, they bound or loosed on earth, would be bound or loosed in heaven. The apostles themselves had not an infallible insight into the characters of men, and they were liable to mistakes and sins in their own conduct. But they were infallibly preserved from error, in stating the way of acceptance and salvation, the rule of obedience, the believer's character and experience, and the final doom of unbelievers, hypocrites, and apostates. In such things their decision was absolute, and ratified in heaven, as all will find at last, even they who now despise it. In this respect, their apostolical authority continues in their doctrine, as transmitted to us in the New Testament; but all other ministers, of whatever rank, name, or age, can do no more than declare the doctrine of the apostles, and apply it to particular cases; by preaching the word, administering divine ordinances, admitting men into the visible church. or excluding them from it, or by personal encouragement and warning. As far as they proceed according to the Scripture, in these things, their decisions are warranted, and ratified in heaven; but not when they mistake, either in doctrine, or in its application to particular persons or characters. As no man can see another's heart; and as no man has any inherent power to forgive sin, or the contrary, so all pretensions absolutely to absolve, or to retain men's sins, claim more than even apostolical authority; for surely none will maintain that any man can be made a true believer, or a hypocrite, by the erroneous decision of another concerning him."

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

q Chap. xvii. 9; Mark viii. 30; Luke ix. 21.

20. Then charged, &c. The reason of this charge, perhaps, was, 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.

21 ¶From that time forth began Jesus 'to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

Chap. xx. 17; Mark viii. 31, ix. 31, x. 33; Luke ix. 22, xviii. 31, xxiv. 6, 7.

21. See also Mark vii. 31-33; Luke ix. 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, it would greatly have staggered them. Their 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, instructed them regarding the true character and office of the Messiah.

22 Then Peter took him, and began to rebuke him, saying, †Be it far from thee, Lord: this shall not be unto thee. unto Peter, Get thee behind me, 'Satan: for thou savourest not the things that be

men.

+ Gr. Pity thyself. s See 2 Sam. xix. 22.

23 But he turned, and said thou art an offence unto me: of God, but those that be of

Rom. viii. 7.

22, 23. Then Peter took him. "When God's dispensations are either intricate or cross to us, it

becomes us silently to acquiesce in, and not to prescribe to the Divine will. Peter would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. He intimates, likewise, the improbability of it. This shall not be unto thee; it is impossible that one who has so great an interest in the people should be crushed. We do not read of any thing said or done by any of his disciples, at any time, that Christ resented so much as this. Just now he had said, Blessed art thou, Simon; but here, Get thee behind me, Satan and there was cause for both. He answered him as he did Satan himself. Chap. iv. 10. It is the subtilty of Satan, to send temptations to us by the unsuspected hands of our best and dearest friends. It concerns us, therefore, not to be ignorant of his devices, but to stand against his wiles and depths, by standing always upon our guard against sin, whoever moves us to it. Thou art an offence to me; thou art my hindrance; thou standest in my way. So strongly was Christ engaged for our redemption, that those who endeavoured to divert him from it, touched him in a very tender and sensitive part. Peter was not so sharply reproved by words for disowning and denying his Master in his sufferings, as he was for dissuading him from them. Our Lord Jesuş preferred our salvation before his own ease and safety."

24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

u Chap. x. 38; Mark viii. 34; Luke ix. 23, xiv. 27; Acts xiv. 22; 1 Thess. iii. 3; 2 Tim. iii. 12. * Luke xvii. 33; John xii. 25. 24, 25. This discourse is also recorded in Mark viii. 34-38, ix. i, and Luke ix. 23-27. Let him deny himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required. If we would have Christ, and the salvation which is in him, we must resign ourselves to his will, and deny ourselves in every thing that is opposed to his commandments.

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

y Psal. xlix. 7, 8.

26. For what is a man profited, &c. To gain the whole world, means to possess it as our own— all its riches, honours, and pleasures. To lose his own soul, 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, who set their affections wholly upon it, 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, it can never afterwards be saved. There is no redemption in hell.

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 works.

z Chap. xxvi. 64; Mark viii. 38; Luke ix. 26. a Dan. vii. 10; Zech. xiv. 5; Chap. xxv. 31; Jude 14. b Job xxxiv. 11; Psal. Ixii. 12; Prov. xxiv. 12; Jer. xvii. 10, xxxii. 19; Rom. ii. 6; 1 Cor. iii. 8; 2 Cor. v. 10; 1 Pet. i. 17; Rev. ii. 23, xxii. 12. 27. For the Son of man, &c. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory-the glory of his Father. He will be attended by angels. Reward. He will deal with men 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. The condemnation of impenitent sinners is according to the strictest law of righteous retribution.

28 Verily I say unto you, "There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

c Mark ix. 1; Luke ix. 27.

28. Verily I say unto you, &c. To encourage the disciples, he assured them that though his 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 with great power. The meaning is, that before they were called out of this world, they should behold

the kingdom of Christ-his Church-which was then small and despised, greatly enlarged and strengthened. How remarkably was this prediction verified! Son of man coming in his kingdom. The apostles 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 portion of the known world.

ADDITIONAL REMARKS.

Ungodly men, of discordant sentiments and parties, are united under one common head, and engaged in one common opposition to the cause of Christ; and infidels, Pharisees, and time-servers often postpone their subordinate controversies, that they may join their subtlety and influence in opposing the Word of God. Men frequently discover great ingenuity and sagacity--they make accurate observations, and deduce just inferences-in matters of a temporal nature; yet when they turn their minds to religious subjects, they seem incapable of understanding the plainest truths, which run counter to their interests, passions, and prejudices. And many are constrained to act on probable evidence, in their most important secular concerns, who perversely demand demonstration in every thing relating to religion, nay, refuse to be satisfied with demonstration itself! But Christ will convict such disingenuous prevaricators; and, in the meantime, it is commonly best for us to leave them, and not waste our time, or give them a handle, by disputing with them. We ought not, indeed, allowedly to neglect our temporal concerns, in attending to those of our souls; yet if any are betrayed into it occasionally, through great earnestness about spiritual things, they need not fear but the Lord will provide for them. Our main concern should be, to beware of false teachers and false doctrine; and to avoid the leaven of hypocrisy, pride, and infidelity, which diffuse their baneful influence on every side: yet even disciples are sometimes more anxious concerning the supply of their wants, than about keeping at a distance from error and sin. This arises from weakness of faith, and will expose them to rebukes. Verses 1-12.

We often foolishly want to know what men say of us, expecting, perhaps, some flattering report; and this commonly tends to our vexation, or acts as a temptation to resentment or discontent. But our blessed Lord had wise, holy, and important reasons for making a similar inquiry; and we ought to imitate his manner of grafting instructive observations on every topic of conversation. There are various opinions concerning the Lord Jesus; and they who think the most honourably of him come nearest to the truth: but none can be his true disciples, who hesitate to confess "that he is the Christ, the Son of the living God," or who labour to explain away the meaning of such emphatical words. Happy are they who confess this from an understanding and believing heart! Whatever may be their present errors and infirmities, or their future trials and temptations, they certainly are specially favoured by the Lord; for human teaching alone has not given them this knowledge of the truth, but it is the gift of their heavenly Father, and an earnest of farther favours. We should learn to make candid allowances for inquirers, who seem to have an honest and teachable spirit, but are yet strangers to many important truths; for not the doctrines known and believed, but the origin, nature, and effects of their faith and knowledge, distinguish the true disciples from other men. The person and work of Christ, the Son of God, is the Rock on which alone the Church is built; and let the powers of darkness rage, let infidels and heretics revile and menace as they please, they will never be able to subvert this foundation, or to destroy one soul which rests his hope upon it. We have not at present such authority as was intrusted to the apostles, and none can forgive sins but God only; yet let no man despise the declarations and censures of faithful ministers-for, as far as they agree with the Word of God, they are ratified in heaven-whether they pronounce the penitent and believing to be fully pardoned, or the unbelieving and hypocritical to remain under the wrath of God. Verses 13-20.

We ought not so to regard one part of the Redeemer's character, as to overlook another; but should keep in view at once the depth of his voluntary humiliation and sufferings as our High Priest, and the height of his exaltation as our glorious King. In like manner, we should connect our view of the believer's privileges with that of his duty, and of the cross which he must bear in the way to glory. But it often happens, that men speak so excellently of one part of Christianity as to be entitled to commendation, and yet betray their ignorance and carnal prejudices when they give their sentiments on other subjects, and so lay themselves open to deserved rebukes. who would dissuade us from self-denying duties, or set us against the cross which lies in our path, and would counsel us to turn aside in order to shun it, ought in that respect to be considered as adversaries; and in all carnal counsellors we should recognise the voice of Satan, whose policy it is to tempt us by those whom we love, and who are in other things most worthy of our esteem. We

Those

must not parley with such as are an offence to us," but decidedly reject their solicitations-showing them that their false tenderness springs from their "savouring" not the "things of God, but those of men." But what repeated instructions do we need to teach us to deny ourselves, and to copy the example of our suffering Redeemer; and to convince us that every disciple must have the spirit of a martyr, whether it ever be put to the trial or not! If life is so valuable, that the whole world is a paltry compensation for the loss of it, and unworthy to be given in exchange for it, what words can describe, or computation reach, the worth of an immortal soul? It is the noblest work of God below, formed at first in his own image, possessed of vast and most valuable powers, capable of most exquisite happiness or misery, and intended for eternal existence. Such an invaluable treasure every man is possessed of; but how few seem sensible of its preciousness, or of the danger of losing it! This loss consists in the final and eternal forfeiture of the favour of God, and deprivation of his image, and banishment from his presence in the regions of darkness, misery, and despair. The souls of all men are in themselves thus lost, by transgression of the holy law of our Creator; yet, through the mercy of the Lord Jesus, none will eventually perish, but the impenitent and unbelieving. Could any man, therefore, obtain the whole world, and the sure enjoyment of it during a thousand years, as his recompense for neglecting the salvation of the Gospel, he would, through the countless ages of eternity, curse his own folly in making so mad a bargain. Yet millions lose their souls for the sake of the most trivial gain, or the most worthless indulgence, nay, from mere sloth and negligence! for whatever the object be for which men refuse or forsake Christ, that is the price at which Satan purchases their souls. Verses 21-28.—Scott.

CHAPTER XVII.

1 The transfiguration of Christ. 14 He healeth the lunatick, 22 foretelleth his own passion, 24 and payeth tribute.

AND after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

a Mark ix. 2; Luke ix. 28.

Ver. 1. See also Mark ix. 2-10; Luke ix. 28-36. ¶ And after six days. That is, six days from the conversation recorded in the last chapter. Taketh Peter, 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 the Gospel ministry, by the previous manifestations of his glory, and of his patience in suffering. Into a high mountain apart. That is, apart from the other disciples. It is commonly supposed that this was mount Tabor, a high 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 was much in prayer and secret communion with the Father. For this purpose he often ascended mountains, or went into the deserts.

2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

2. And was transfigured before them. The word transfigure means to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was we are expressly told. 1. His face shone as the sun; that is, with a peculiar brightness. 2. The second change was that of his garments. They became white as the light. There is no evidence here that what is commonly said of our Saviour is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendour and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

3 And, behold, there appeared unto them Moses and Elias talking with him. 3. And, behold, there appeared unto them Moses and Elias. Moses was an eminent type of our Lord. The law given through the ministry of Moses was, in all its institutions and ceremonies, typical of our Lord, and of the spiritual blessings secured by him for believers. It was peculiarly proper that Moses should appear when the ceremonial law was about to be fulfilled, and the shadow

to be supplied by the substance. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2 Kings ii. 11. Elijah had been honoured eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah. Mal. iv. 5; Luke i. 17; Matt. xi. 14. They appeared "in glory" (Luke ix. 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 thoughts. Luke adds (ix. 32), that Peter and they who were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was 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 splendour, the bright shining, aroused them from sleep. 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.

4. Let us make-three tabernacles. A tabernacle is a tent. 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 While he yet spake, behold, a 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.

b

b 2 Pet. i. 17. c Chap. iii. 17; Mark i. 11; Luke iii. 22.

d Isa. xlii. 1. e Deut. xviii. 15, 19; Acts iii. 22, 23.

5. A bright cloud overshadowed them. The word overshadow here means, rather to be diffused 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 (Exod. xiv. 19, 20); he appeared in mount Sinai in a cloud bright by fire (Exod. xxiv. 15-17); and a cloud, the symbol of the Divine presence, called the Shechinah, dwelt 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. ¶ This is my beloved Son. This was the second time that, by an audible voice from heaven, the Father gave witness to our Lord. See Matt. iii. 17. This was spoken to confirm the disciples, and to strengthen their faith in Christ when they should go forth to preach the Gospel, after he was shamefully put to death. 16. 'And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man save Jesus only.

ƒ2 Peter i. 18. g Dan. viii. 18, ix. 21, x. 10, 18.

6. They fell on their face. They entered into the cloud; or the cloud enveloped them. Luke ix. 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 can 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 And as they came down from the mountain, "Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

h Chap. xvi. 20; Mark viii. 30, ix. 9.

9. Tell the vision to no man. This vision was designed particularly to confirm the faith of the disciples in regard to the Messiahship of their Master. So long as Christ was with them, it was unnecessary that they should make public what they had seen. When he was betrayed into the hands of sinners, vilified, and put to death, then they would feel the value of the remarkable - evidence given to them, at this time, that he was the Christ. Had the disciples published this vision, it would, in all probability, have stirred up to the highest pitch, the hatred and malignity of the Jews; and our Saviour's time had not yet come.