A

destroyed, and Judaism was superseded by Christianity, as the visible church and acknowledged religion of God on earth. John xxi. 22, 23. Similar predictions were also made by our Lord, in Mat. xxiv. and xxv.

CHAP. XVII.

1–9. Parallel to Mark ix. 2—9, and Luke ix. 28-36.

1. After six days. Luke writes, "About an eight days after," which may not be at variance with Mark and Matthew, but include the two days of the previous conversation and the subsequent transfiguration. The language also purposely conveys the idea of some indefiniteness of time; about an eight days after. Peter, James, and John his brother. The former had been called the Rock of the church. The two latter were termed Boanerges, or sons of thunder. The three were the most prominent men among the Twelve the most devoted and powerful disciples, Gal. ii. 9. They were at other times favored with peculiar privileges by their Master. They were admitted to witness the resuscitation of the ruler's daughter, Mark v. 37, and accompanied Jesus in his temptation in the garden of Gethsemane, Mat. xxvi. 37. They were a sufficient number, according to the law, to hear witness to any fact. Perhaps the tender sensibility of Jesus shrank from having a greater number accompany him to his retirement and devotions, for

his tears upon more than one occasion betokened a susceptible heart. -An high mountain apart. Early tradition designated Mount Tabor as the scene of the Transfiguration, though many have supposed that it was Mount Hermon, or Mount Paneus. No data now exist to decide the question. Luke states that his object in going up was to pray, and the mind of Jesus appears not to have been independent of those elevating influences which came from the loneliness and sublimity of such a place. The mountain was his favorite oratory, and the sea his frequent resort.

2. Was transfigured. Or changed in the external appearance, not in shape or size. In Luke, it is said, "the fashion of his countenance was altered." His face shone with a peculiar lustre, and his garments became white and glistering. These phenomena, though outward, must have conveyed to the disciples a powerful spiritual impression; for such an appearance was indicative of the Divine presence and favor. It was an ancient opinion, that he designed here to give his disciples a glimpse of that glory promised in Mat. xvi. 27, to fortify their minds against the scandal of the cross.

3. Moses and Elias. Elijah. The one, the great Lawgiver of Israel, the other, the great Reformer and Prophet. To see their Master conversing with these most venerable men of Jewish history would exalt

him, in the eyes of his companions, to a height he had not before occupied in their minds. This scene was peculiarly fitted, as undoubtedly it was intended, to show the harmonious connection between the old and new dispensations, since their great Leaders were seen holding a friendly interview. It afforded new evidence of Jesus' Messiahship; served therefore to encourage the disciples, whose hearts had failed them at the prospect of their Master's death, and their own exposure to persecution, which he had predicted. From a lowly individual, he now rose before their conceptions into the highest glory conceivable by a Jewish mind. But more than this. The transfiguration may have taken place for the sake of Jesus as well as his disciples. This is indicated by the subject of the conversation, as given by Luke, who says, they "spake of his decease, which he should accomplish at Jerusalem." They appeared to encourage and strengthen him by their sympathy, for a fate which was so dreadful to contemplate, that in the garden he prayed that if it were possible the cup might pass from him. If an angel then appeared to succor him, why is it not likely that this scene, with its glory, and heavenly visitants, and voice from the cloud, was designed to sustain the Master, as well as impress his followers? We are not informed in what way the disciples identified Moses and Elijab, but not unlikely they ascertained the fact from Jesus himself.

4. Answered Peter. Rather, pro

ceeded to say, for it does not appear that his remark was any reply to what had been said before. We are elsewhere told that the disciples were heavy with sleep, but awoke and beheld the glorious appearance, and that, as the two men were departing, Peter, with his characteristic forwardness, although participating in the fear common to all three, and hardly knowing what he uttered, said to Jesus, "Lord, it is good for us to be here," &c.-Three tabernacles. Or, booths, such as could be formed of the boughs of trees common in that place. This speech, whilst it revealed the wild rapture of Peter, disclosed also his earthly savor of mind. He seems to have supposed that this scene could, from its nature, be long perpetuated; or that these distinguished individuals would remain as assistants to Christ in founding a temporal kingdom; or, as has been suggested, he wished to dwell apart from the cares of life, in this sweet solitude and celestial society, nor again return to encounter those terrible evils that had lately formed the unwelcome subject of his Mas

ter's conversation.

5. A bright cloud. A luminous one, which was a symbol of the Divine presence, or the Shechinah. Ex. xvi. 10, 2 Chron. v. 14.-Overshadowed. Better, surrounded them, as a cloud of light could not from its nature overshadow any thing.— A voice out of the cloud, &c. The same audible Divine sanction of Jesus had been before given at his baptisın, and was afterwards at Je

rusalem, in the presence of the multitude. Mat. iii. 17, and John xii. 28. Some suppose that reference is particularly made to Deut. xviii. 15. Peter long after, 2 Pet. i. 16—18, referred to this scene and to the Voice, as a proof of his Master's authority and truth. Some suppose that John, i. 14, also refers to it, but not upon any strong grounds.—Though_no articulate voice now speaks from the sky to bid us hear him who is the beloved Son of God, yet his bloody cross, his empty sepulchre, and his benign Gospel with all its sweet and thrilling tones, are ever sounding the solemn command in our ears, and in the depths of our spiritual natures. See note on Mat. iii. 17.

6. Sore. An old English word for very, exceedingly. Full of consternation, they fall prostrate upon the earth. Acts ix. 4. From a notion prevalent among the Jews that one who saw God should die, they were perhaps afraid to look up. Ex. iii. 6, Dan. viii. 17. In Luke, they were said to have "feared, as they entered into the cloud."

9. Came down from the mountain. Luke states, ix. 37, that they did not come down till the next day, from which it has been inferred that the transfiguration took place in the night, which they had passed on the mountain, and that this might have partially influenced Peter in proposing to build three tents. Tell the vision to no man, &c. Or, as Mark has it, "that they should tell no man what things they had seen." The vision then was not

what we understand by that word now, as some have contended, but a sight, an appearance. The purpose of the transfiguration, as already intimated, was to strengthen Jesus for his approaching sufferings by the sympathy of the great worthies of the old dispensation, and the approving voice of Heaven; and to confirm the belief of the disciples in Jesus as the Christ, and remove the discouragements lately produced by the prediction of his death, through an exhibition of his glorified state. The reasons, therefore, of Jesus' enjoining this secrecy were similar to those which prompted him to make the same prohibition on other occasions. Mat. xvi. 20. The disciples did not yet sufficiently understand the nature of his kingdom to proclaim his Messiahship. Their minds rather needed to be held in restraint. The people also were in too inflammable a state for this fact, which had it been made known would have proved like a spark in a magazine of powder. With that wisdom which never failed him, he therefore commanded them to keep what they had witnessed a secret. -The Jews had often required a sign from heaven as a proof that Jesus was the Christ. Here was a sign from heaven, to satisfy the most skeptical. The transfiguration affects the question of Christ's person, for he appears here, not in his state of humiliation, but of glory. And what is his glory? It is that of a Divine messenger; a beloved Son of God, not God himself, in which character it would

-And his disciples asked him,

14

seem that this was the time and place for him to appear, if he was in reality the Supreme.-Risen again from the dead. Mark says that they were in doubt about his meaning. They did not yet understand how, if he were the Messiah, he could suffer death, nor, accordingly, how he could be literally raised from the dead.

13.

10-13. Parallel to Mark ix. 10

10. Elias must first come, i. e. Elijah. This was the popular opinion entertained by the Jews, founded on Mal. iv. 5, 6. The error consisted in supposing that the identical Elijah of old times would reappear amongst men, and not that an Elijah, i. e. a man of like character and office, a hardy reformer, was to come before the advent of the Messiah. It would appear that this conversation took place whilst Jesus and the three were coming down from the mountain, before they reached the other disciples and the multitude. They asked the question, because they had been prohibited from proclaiming the Messiah, though Elijah his precursor had already come, as they thought, being seen by them on the mountain, and no reason therefore seemingly existing why they should not immediately publish their Master's Messiahship. Or, to construe their question differently, Why do the Scribes say that Elias must first come, when the

Messiah has already appeared, and no forerunner has preceded him? If thou art the Messiah, where is Elijah that was to herald thy advent? Are the Scribes right or wrong in their instructions on this point?

11. Jesus replies, that the Scribes are right; they say truly that Elijah is to come first and restore all things, or establish, or consummate the whole or prepare for the Messiah by a great moral reformation, Mat. iii. 1-7, Luke iii. 3—15, i. e. such is the purpose of God; not but what Elijah had already come. In Mark the present tense is used.

12. That Elias is come already, i. e. John the Baptist, who might be properly called an Elijah, from his austere life, and his energetic spirit of reform. Luke i. 17.-Knew him not. Recognized him not in his official character, as the messenger of God, and the forerunner of the Messiah.-Whatsoever they listed. Have treated him with every indignity. Listed is old English for chose. Also the Son of Man. The Messiah will meet with no better fate than his forerunner.

13. It appears that the Apostles did not know, before this, that John was the predicted Elijah of Malachi.

14-18. Parallel to Mark ix. 14 -27. Luke ix. 37–43.

14. When they were come to the multitude. Mark states that "all the people, when they beheld him, were

greatly amazed, and, running to him, saluted him." Some have conjectured that a certain glorious lustre still lingered around his person, as there did around Moses when he came down from the mount. Ex. xxxiv. 29, 30, But the probability is that he came to them by surprise, and they were rejoiced to see him. -Man, kneeling down to him. "The ancients consecrate the ear to Memory, the forehead to Genius, the right hand to Faith, and the knees to Mercy." The man threw himself into a posture of earnest supplication. He was pleading for an only son. Luke ix. 38.

15. Lunatic, i. e. moonstruck, or affected with a disorder which was thought to be influenced by the changes of the moon, though it was also believed that an evil spirit was implicated in the convulsions. For as Lightfoot remarks: "It was very usual for the Jews to attribute some of the more grievous diseases to evil spirits, specially those wherein either the body was distorted, or the mind disturbed and tossed with a frenzy." See note on Mat. iv. 24. So far as the disease can now be known by the symptoms that are recorded, it would seem to have been epilepsy, or a falling sickness, attended with violent paroxysms, the victim foaming at the mouth, gnashing with his teeth, wallowing upon the ground, torn and bruised, falling into the fire, or the water, making violent outcries. He had a dumb spirit, or lost his speech at

times, and enjoyed only short intervals of reason. Luke ix. 39. This desperate case was presented to our Saviour to cure.

16. Could not cure him. The reason why they could not is assigned in verse 20.

17. O faithless and perverse generation! Perverse in the original is derived from a word which signifies to twist, to turn awry; as wrong in English, by a like metaphor, comes from wrung, a participle from wringen, to twist. This rebuke was addressed to those present, in general; as well to his distrusting followers as to the cavilling Scribes, Mark ix. 14, who, not unlikely, triumphed in the failure of the disciples to work a cure.-How long shall I be with you, &c. How long will my presence and assistance be required among you? How long shall I endure with patience your perversity? The tone of Jesus' mind was rather that of regret and sorrow than of impatience.

18. Rebuked the devil. Demon. Jesus used the popular language of his day, and addressed the youth as if some evil spirit were in him; but his words no more imply that he regarded the demon as a conscious being, than his addressing the dead, or the winds and waves, or a fever, as was the fact, would indicate that he believed them to be conscious agents. From that very hour. From that moment. The suddenness with which this desperate disorder was cured proved that it was done