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. 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. 24d Then said Jesus unto his disciples, If any man will tombafter me, let him deny himself, and take up his cross, and follow me. a Cir. Pity thyself.-b See 2 Sam. 19.92-c Rom. 8. 7.-d Ch. 10.38. Mark 8.34. Luke 9. 23. & 14. 27. Acts 14. 22. 1 Thess. 3. 3. 2 Tim. 3. 12. e Luke 17.33. John 25-f Psa. 49. 7, 8.-g Ch. 26. 64. Mark 8. 38. Luke 9. 26. things strangled, and of blood for a time, to the Gentiles; and that which they bound on earth, was confirmed in hea ven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal, Acts xxi. 24. and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make de crees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever. "Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter. 'I am about to build a Gentile church,' saith Christ, 'and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted, and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts x. he was taught, from heaven, that the consorting of the Jew with the Gentile, which before had been bound, was now loosed: and the eating of any creature convenient for food, was now loosed, which before had been bound; and he in like manner looses both these. "Those words of our Saviour, John xx. 23. Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished. "As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. 2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that the same Spirit directing them if they would retain, and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus," &c. After all these evidences and proofs of the proper use of these terms, to attempt to press the words into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be a "a matter of laughter or of mad ness." No church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very church, that thus abuses them. 20 Then charged he his disciples] Διεστειλατο, he strictly charged them. Some very good MSS. have επετιμησεν, he severely charged-cominatus est-he threatened. These are the readings of the Cod. Beze, both in the Greek and Latin. taking up the cross 25 For whosoever will save his life, shall lose it: and wh soever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the who world, and lose his own soul? or f what shall a man give exchange for his soul ? 27 For the Son of man shall come in the glory of his Fathe hwith his angels; i and then he shall reward every man a cording to his works. 28 Verily I say unto you, There be some standing here which shall not taste of death, till they see the Son of ma coming in his kingdom. Jude 14.-i Job 34. 11. Psa. 62. 12. Prom 1 Cor. 3. 8. 2 Cor. 5. 10. 1 Fox. 1.1 h Dan. 7. 10. Zech. 14. 5. Ch. 25. 31. priests, and the scribes. Pious Quesnel takes occasion to ob 22. Then Peter took him] Προσλαβομενος-took him upsuddenly interrupted him, as it were calling him to orderSee Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner-to embrace; but Mr W.'s translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration, upon every subject, must of necessity be often in the wrong. Be it far from thee, Lord] Ιλεως σοι Κύριε, Be merciful to thyself, Lord: see the margin. So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf, which he had often exerted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it in the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's Fellow, (Zech. xiii. 7.) nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, this cannot be done unto thee -thou didst not give thy life for the sin of the world-it would be injustice to cause the innocent to suffer thus for the guilty -But what saith God? His soul shall be made an offering for sin-he shall taste death for every man--the iniquities of us all were laid upon him-Glorious truth! may the God who published it have eternal praises! 23. Get thee behind me, Satan] Υπαγε οπίσω μου, Σατανα. Get behind me, thou adversary. This is the proper transla. tion of the Hebrew word שטן Satan from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter DEVII, because he through erring affection had wished him to avoid that death which he predicted to himself. This translation which is literal, takes away that harshness which before appeared in our Lord's words. Thou art an offence unto me]-Σκανδαλον μου ει-Thou art a stumbling-block in my way, to impede me in the accom plishment of the great design. Thou savourest not] That is, dost not relish, ου φρονεις, οτ, thou dost not understand or discern the things of God-thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offence to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on sa. household. The Christ] The common text has Jesus the Christ, but the word Jesus is omitted by 54 MSS., some of which are not only of the greatest authority, but also of the greatest antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Sclavonic, six copies of the Itala, and several of the Fathers. The most eminent critics approve of this omission, and Griesbach has left it out of the text in both his editions. I believe the insertion of it here to be wholly superfluous and improving his own soul, his adversaries are often those of his own per: for the question who is this Jesus? Peter answers, he is ὁ Χρισος, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter's testimony in ver. 16. Thou art the Christ-Jesus here says, Tell no man that I am the Christ, i. e. the MESSIAH; as the time for his full manifestation was not yet come and he was not willing to provoke the Jewish malice or the Roman envy, by pernitting his disciples to announce him as the Saviour of a petre chose rather to wait till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction. 21. From that time forth began Jesus, &c.] Before this time our Lord had only spoken of his death in a vague and obscure manner, see chap xii. 40. because he would not afflict his disciples with this matter sooner than necessity required: but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion; the elders, the chief 24. Will come after me] i. e. to be my disciple. This dis course was intended to show Peter and the rest of the disci ples the nature of his kingdom; and that the honour that co meth from the world, was not to be expected by those who followed Christ. The principles of the Christian life are, First. To have a sincere desire to belong to Christ. If any man be WILLING to be my disciple, &c. Secondly. To renounce self-dependance, and selfish pursnits.--Let him deny HIMSELF. Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road. Let him take up HIS CROSS. Fourthly. 10 imitate Jesus, and do and suffer all in his spirit-Let him FOLLOW ME. Let him deny himself] Απαρνησάσθω, may well be interpre. ted, Let him deny, or renounce himself fully-in all respectя perseveringly. It is a compounded word, and the preposition ano abundantly increases the meaning. A follower of Clanst 1 ותי wil need to observe it in its utmost latitude of meaning, in der to be happy here, and glorious hereafter. A man's self tam the prime cause of most of his miseries. See the Mark vil. 34. For whosoever will save his life] That is, shall wish to womens lafe-at the expense of his conscience, and casting debe cross, he shall lose it-the very evil he wished to shall overtake him; and he shall lose his soul into the See then how necessary it is to renounce one's self! De watervera man loses in this world, for his steady at matto Corist and his cause, he shall have amply made the eternal world. Lose his own soul] Or, lose his life, την ψυχην αυτου. wdhority many have translated the word ψυχη, in 223 verse, life, and in this verse, soul, I know not but and means life in both places. If a man should gain tewworld, its riches, honours, and pleasures, and lose Leak wat would all these profit him, seeing they can only arted during life? But if the words be applied to the sar the difficulty-the necessity and importance The world, the devil, and a man's own heart, d to his salvation; therefore it is difficult. The swas made for God, and can never be united to him, nor py saved from sin? therefore it is necessary. He was saved fron his sin, and united to God, possesses the inicity Chat the human soul can enjoy either in this, orcing world: therefore, this salvation is important. MLS12note on Luke ix. 25. 2. Pre the Son of man shall come in the glory of his Father] Tees to refer to Don. vii. 13, 14. "Behold, one like the No came to the Ancient of days-and there was prishadminion, and glory, and a kingdom, that all peoLiesoins, and languages, should serve him." This was weg nous mediatorial kingdom which Jesus Christ was now set ap, by the destruction of the Jewish nation and petr, and the diffusion of his Gospel through the whole Ww If the words be taken in this sense, the angels or messengers may signify the apostles and successors in the sur mustry, preaching the Gospel in the power of the Hi Gist Ris very likely that the words do not apply to Velja ignent, to which they are generally referred; but ta the wawaderful display of God's grace and power after the Face Pentecost There be some which shall not taste of death] This perse seems to confirm the above explanation, as our Lord Ly speaks of the establishment of the Christian church day of Pentecost, and its final triumph after the dethe Jewish polity; as if he had said, "Soine of you my disciples, shall continue to live until these things take The destruction of Jerusalem, and the Jewish econoour Lord here predicts, took place about forty-three safer this and some of the persons now with him, survived that period, and witnessed the extension Otte Messiali's kingdom; and our Lord told them these before, that when they came to pass, they might be med in the faith, and expect an exact fulfilment of all her procises and prophecies which concerned the exPesanu support of the kingdom of Christ. L Tous kingdom, or in his kingdom. Instead of βασιλεια, kour MSS,, later Syriac, Coptic, Ethiopic, Saron, ps of the Itala, with several of the primitive Faread caξη, glory and to this is added, του Πατρος αυτου, whFather, by three M83, and the versions mentioned be The makes the passage a little more conformable to the penge already quoted from Daniel: and it must appear very dety that the whole passage speaks not of a future judgtea bit of the destruction of the Jewish polity; and the peres spread of Christianity in the earth, (by the preach Christ crucified) by the apostles and their immediate mossws in the Christian church. 1 Tederiples, by being constantly with their Master, were ty guarded against error, but were taught the whole tre: we should neglect no opportunity of waiting upon God -sale Jesus continues to teach, our ear and heart should be spes to receive his instructions. That what we have already read may be effectual, we must continue to hear and pray Let us beware of the error of the Pharisees! they mind Monly external performances, and those things by which they aprire esteem and reputation among men; thus humiLove, the very soul of religion, were neglected by the had their reward the approbation of those who was destitute of vital religion as themselves-Let us bewe also of the error of the Sadducees, who, believing no Wer felicity but what depended on the good things of this melhecaine the flatterers and slaves of those who could be them, and so, like the Pharisees, had their portion is life. All false religions, and false principles, condie tothe same end, however contrary they appear to each wN two sects could be more opposed to each other than De Sallucees and Pharisees, yet their doctrines lead to the Bend-they are both wedded to this world, and separated fre. God in the next 2 Prea the circumstance mentioned in the conclusion of fax chapter, we may easily see the nature of the kingdom The reign of Christ, it is truly spiritual and divine; having for Is sheet the present holiness and future happiness of manWorldly pomp, as well as worldly maxims were to be fables, similitudes, &c. excluded from it. Christianity forbids all worldly expecta tions, and promises blessedness to those alone who bear the cross, leading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live-What views did he entertain? In what light did he view worldly pomp and splendour? These are questions which the most superficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not ABOVE the Master? If HE humbled himself, how can he look upon those, who, professing faith in his name, are conformed to the world, and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right-hand of God. This is an awful subject, but how few of those, called Christians, lay it to heart! 3. The terin CHURCH, in Greek, εκκλησια, occurs for the first time in ver. 18. of this chapter. The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word εκκλησια, as well as the terms congregation and assembly, may be applied to any concourse of people, good or bad; gathered together for lawful or unlawful purposes. Hence it is used, Acts xix. 32. for the mob or confused rabble, gathered together against Paul, εκκλησια συγκεχυμένη, which the town-clerk distinguished, ver. 39. from a lawful assembly, εννομῳ εκκλέσια, The Greek word εκκλησια seems to be derived from εκκαλεώ, to call out of, or from, i. e. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature, viz. the church of God; the congregation collected by God, and devoted to his service. The church of Christ: the whole company of Christians wheresoever found; because by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the catholic or universal church, because constituted of all the professors of Christianity in the world, to whatever sects or parties they may belong; and hence the absurdity of applying the term catholic, which signifies universal, to that very small portion of it, the Church of Rome. In primitive times, before Christians had any stated build ings, they worshipped in private houses; the people that had been converted to God, meeting together in some one dwelling-house of a fellow-convert, more convenient and cараcious than the rest; hence the church that was in the house of Aquila and Priscilla, Rom. xvi. 3, 5. and 1 Cor. xvi. 19. and the church that was in the house of Nymphas, Col. iv. 15. Now, as these houses were dedicated to the worship of God, each was termed κυριου οικός, kuriou oikos, the house of the Lord; which word, in process of time, became contracted into κυριοικ, kurioik, and κυριακη, kuriake: and hence kirk of our northern neighbours, and cynie kirik, of our Saxon ancestors, from which, by corruption, changing the hard Saxon c into ch, we have made the word church. This term, though it be generally used to signify the people worshipping in a particular place, yet by a metonymy, the container being put for the contained, we apply, as it was originally, to the building, which contains the worshipping people. In the proper use of this word there can be no such thing as THE church, exclusively there may be a church, and the CHURCHES, signifying a particular congregation, or the diffe. rent assemblies of religious people and hence, the church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridiculously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be "a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly ministered, according to Christ's ordinance." I have received from Grenville Sharp, Esq. a short treatise, entitled Remarks on an Important Text, (viz. Matt. xvi. 18.) which has long been perverted by the Church of Rome IN SUPPORT OF HER VAIN AND BANEPUL PRETENSIONS TO A SUPERI ORITY OR SUPREME DOMINION OVER ALL OTHER EPISCOPAL CHURCHES. As I should feel it an honour to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work; so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most antichristian doctrine. "And I also say unto thee, That thou art PETER; and upon this ROCK I will build my church, and the gates of hell shall not prevail against it. Matt. xvi. 18. "The Greek word πετρος, (Petros, or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock) must necessarily be understood to bear a proportionate superiority of dignity and importance above the other preceding word, Petros; as Petra, a real rock, is comparatively superior to a mere stone, or particle from the rock; because a rock is tho regular figurative expression in Holy Scripture for a Divine Protector ! יהיה סלעי Jehovah (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) Again אלהי צורי my God (is) my rock, (2 Sam. xxii. 2. and Psal. xviii. 2.) and again,ומי צור מבלעדי אלדינו and who (is) a rock, except our God? 2 Sam. xxii. 32. Observations on the pretended ST. MATTHEW. supremacy of the bishop of Rome. "Many other examples may be found throughout the Holy | alone, (as I have already shown,) most certainly was not in Scriptures; but these six alone are surely sufficient to estabish the true meaning of the figurative expression, used by our Lord on this occasion; as they demonstrate, that nothing of less importance was to be understood than that of our Lord's own divine dignity, as declared by St. Peter in the preceding context-Thou art the Christ, the Son of the living God P "That our Lord really referred to this declaration of Peter, relating to his own divine dignity, as being the true rock on which he would build his church, is established beyond contradiction by our Lord himself, in a clear distinction which he maintained between the stone, (πετρος, petros,) and the rock, πετρα, petra) by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer.) The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defence. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq. asserts, that πετρος, doth always signify a STONE, never a rock. Critica Sacra, p. 325. "With respect to the first-The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's church; that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's church, and not the foundation on which that church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πέτρος) yet whenever this figurative expression is applied to him, it is t is always with such a clear distinction of superiority over all other figurative stones, as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' (Psal. cxviii. 22.)-'in Zion a precious corner stone,' (Isaiah xxviii. 16.) by whom alone the other living stones of the spiritual house are rendered 'acceptable to God; as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows : Ye also, (says the apostle) as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices ACCEPTABLE TO GOD BY (or through) JESUS CHRIST. (1 Pet. ii. 5.) Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic church were built, in order to render them accepta ble to God, as a holy priesthood." "And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah- Wherefore also (says he, ver. 6.) 'it is contained in the Scripture, Behold I lay in Zion a CHIEF CORNER STONE, elect, precious; and he that believeth on him,' (επ' αυτώ, on him, that is, on Je sus Christ, the only CHIEF CORNER STONE) 'shall not be con founded. Unto you, therefore, which belicre,' (he) 'IS PRECIOUS; (or, an honour; as rendered in the margin;) 'but unto them which be disobedient,' (he is, de, also) 'the stone which the builders disallowed, the same' (ούτος, for there is no other person that can be entitled to this supreme distinc tion in the church) 'is made the HEAD OF THE CORNER.' "From this whole argument of St. Peter, it is manifest, that there cannot be any other true head of the church than Christ himself; so that the pretence for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roinan pretender) is equally contrary to our Lord's own instruction to his disci ples, (and, of course, also contrary to the faith of the true primitive catholic church throughout the whole world) when he promised them, that 'Where two or three are gathered together in my name, (said our Lord Jesus, the true rock of the church) there am I in the midst of them. Matt. xviii. 20. "So that the appointment of any vicar on earth, to represent that Rock, or eternal Head of the church, whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and rain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostacy from the only sure foundation, on which the faith, hope, and confidence, of the true catholic church, can be built and supported! "Thus, I trust, that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the apostle Peter. "And a due consideration also of the second noun, πέτρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, tended by our Lord to be understood as app'icable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the divine dignity of the Messiah-Thou art the Christ, the Son of the living God' "I have already remarked, that πετρα, (a rock,) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun, in the beginning of the sentence,) should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same mas culine noun, πετρός, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τούτω τω πετρῳ, instead of επι ταυτη τη πέτρα, the present text; wherein, on the contrary, not only the gender is changed from the masculine to the feminine, but also the figura|tive character itself, which is as much superior, in dignity, to the apostle Simon, and also to his new appellative πετρος, ας a rock is superior to a mere stone. For the word πετρος, cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος,) as the foundation of Christ's 1 church, is not only inconsistent with the real meaning of the appellative, which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρος, the rock; επι ταυτή τη πέτρα, 'upon this rock, the declared foundation of the church, a title of dignity, which, (as I have already shown by several texts of Scripture,) is applicable only to God, or to Christ. "And be pleased to observe further, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding CONTEXT, made by our Lord in the beginning of this very verse-'AND I ALSO say unto thee' which manifestly points out (both by the copulative 'and,' and the connective adverb 'also,') the inseparable connexion of this verse with the previous declararation of Peter, concerning our Lord's divine dignity in the preceding sentence-Thou art the Christ, the Son of the living God,' and thereby demonstrates that our Lord's im. mediate reply ('AND I ALSO SAY unto thee, &c.) did necessarily include this declaration of Peter, as being the principal object of the sentence-the true foundation or rock on which alone the catholic church can be properly built; because our faith in Christ (that he is truly the Son of the living God') is unquestionably the only security, or rock, of our salvation. "And Christ was also the 1ock, even of the primitive church of Israel; for St. Paul testifies, that they' (i. e. the host of Israel) 'did all drink of that spiritual drink; for they drank of that spiritual ROCK that followed them, and that ROCK was CHRIST, 1 Cor. x. 4. And the apostle, in a preceding chapter (1 Cor. iii. 11.) says, 'Other foundation can no man lay than that is laid, which is JESUS CHRIST.' "In the margin of our English version of 1 Cor. x. 4. instead of 'followed them, we find 'went with them; which is not only the literal meaning of the Greek, 'followed them, but it is also unquestionably true that Christ was, in a more particu lar manner, the ROCK of their defence, when he 'followed them than when he went before them,' as related in Exod. xiii. 21. And the Lord' (in the Hebrew, expressly, Jehovah,) WENT BEFORE THEM by day in a pillar of a cloud to LEAD THEM the way, and by night in a pillar of fire, &c. Yet afterward, a neces sary change was made by the Protector of the hosts of Israel, in his military mameuvres with the two marching armies, as we are informed in the next chapter, xiv. 19. For though, at first, 'he went BEFORE the camp of Israel, yet he afterward removed and went BEHIND them; and the pillar of the clond removed from before them, and stood' (or rather was stationed in the order of marching) behind them. Which is properly expressed by St. Paul, [in the above cited text, 1 Cor. x. 4.] as 'the rock that followed them.' For Christ was more par ticularly a rock of defence to Israel, by this changed manœu vre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. "I must remark, however, that in the text, which is pa rallel to St. Paul's testimony that Christ was the ROCK which followed, viz. Exod. xiv. 19, 20. Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, ver. 21.) but only as an angel of God. But the angel ap pointed to this most gracious and merciful purpose of the Almighty, was really of a supreme divine dignity, infinitely superior to all other angels. For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exod. xxiii. 20 to 23.) God declared, saying, 'My name is in him.' (viz. the name Jehovah, signifying all time, past, pre sent, and future, or the eternal Being) Behold, (said God to the hosts of Israel) 'I send AN ANGEL,' (or a messenger) 'before thee to keep thee in the way,' (the object of intention before described) and to bring thee into the place which 1 have prepared. Beware of him, [or rather watch (thyself) or be respectful before him, לפניי or in his presence] and 1 1 1 wry is VOICE, (i. e. the WORD of God, the true character of Lost, even before the creation;) 'provoke him not, (or rahes, murmur not against him) for he will not pardon your Poagressions for MY SAME IS IN HIM,') not placed upon him, as Leloutward tokens of mere temporary authority are given, be exibited like the insignia of nobility, or robes of maratates, but really in him,'בקרב within him, i. e. thoFog dy included in his personal existence) 'But if thou shalt andred chey HIS VOICE, (L. e. 'the word of God, the true figumate character of the Son of God) 'and shalt do all that I aras (for it is Jehovah, the Lord God, that speaketh in Cirst then I will be an enemy to thine enemies, &c. It is meretare unquestionably evident, from the examination of all tese texts, that Christ, whom St. Paul has declared to be 'the www that followed the Israelites, was also the Lord, or Jeho As he is expressly called in the first text here cited, Exod. KAL.) that went before the Israelites 'by day' in a pillar to lead them in the way, and by night in a pillar fre &c. as expressly declared in the first text cited in this we and therefore, an attempt to set up any mere mortal mes, as the rock, or foundation, of the true catholic church, must be attributed either to extreme ignorance of the Holy prores, or to extreme wickedness; but certainly, also, to thesons of spiritual enemies.” Tat the power of the keys, or of binding and loosing equally to all the apostles, the author goes on to *But there is a testimony of high authority, which renders #angestionable that this declaration of our Lord, respecting Le power of 'binding and loosing, related to them, (the wer disciples) as well as to him. Even another declarafon made by our Lord himself, 'to his disciples, respecting Use identical power, which our Lord attributed equally the disciples then present. The particular discourse of our Lord, to which I now refer, seems to have been made at Capernaum, after the miracle of refish (bearing the tribute money in his mouth) which Peter was sent to catch: as related in the 17th chapter of St. Mathew. And in the beginning of the very next chapter (the we are informed as follows' At the SAME TIME came the dampes unto Jesus, saying, Who is the greatest in the king. dom hearen? Our Lord's answer to this question, (wherein hrges the necessity of a humiliation like that of little childres, as the proper disposition to qualify mankind for the king dearen) is continued from the 2d verse to the 14th of this chapter; which shows that the disciples, in genen. were still present, as they would certainly wait for the ased answer to their own question: and then our Lord immebately afterward proceeded to instruct them (from the 15th to 10 17th verse) in the general duty of behaviour towards a Beper that has trespassed against us. After which our Lord (in the 18th verse) Verily I say unto yου, (ὑμιν, a par proponn, which must refer unto all the disciples that were then assembled) 'Whatsoever YE SHALL BIND on earth, weera, a verb in the second person plural, plainly including ate disciples that were then present) 'shall be bound in Aures; and whatsoever VE SHALL LOOSE on earth,' (λυσητε, XT plural verb) shall be loosed in heaven.' of Christ. our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction. "But the importance of examining, not only parallel texts, but also more particularly the context of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Matt. xvi. 18, 19. for we are informed in the very next verse, the 20th, that our Lord, 'THEN charged his disciples,' (rore, then, that is, immediately after his dis course about the rock and keys) that they should tell no man that he was Jesus the Christ; manifestly referring to the first circumstance of the context, concerning himself, viz. the declaration of Peter, Thou art the Christ, &c. (Matt. xvi. 16.) in answer to his own question to all the disciples- Whom say ye that I am?? "That this question was not addressed to Peter alone, is manifest by the plural pronoun and verb (υμεις λεγετε) Whom say Ye that I am? And therefore, St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines: so that the substance of this answer, Thou art the Christ, the Son of the living God-must necessarily be understood as the true foundation or rock, of the catholic church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. "This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that they should tell no man; that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the church, which (as Christ himself testified,) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context (v. 21.) should produce that severe censure against Peter, which still further demonstrated that Peter could not be the rock on which Christ's church was to be built. (Matt. xvi. 21.) 'From that time forth,' (απο τοτε) 'began Jesus to show 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, (all the predicated consequences of his being the CHRIST, the character which Peter himself had declared,) 'and, (that he should) 'be raised again the third day. Then Peter took him,' (v. 22.) 'and began to rebuke him, saying, Be it far from thee, Lord,' (or rather, according to the Greek original, as rendered in the margin'Pity thyself, Lord')' this shall not be unto thee. But he (Christ, v. 23.) 'turned and said unto Peter,' [τω πετρῳ, the same appellative (signifying a stone, or a small part of a rock,) which was given to Peter by our Lord, in the 18th verse]Get thee behind me, Satan,' (said our Lord,) 'thou art an of. fence unto me; for thou savourest not the things that be of God; but those that be of men.' "Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish church, that Peter was the rock of Christ's church! And I sincerely hope that a similar attention to this whole context, may prevent any future attempts, that might otherwise be prompted, by the prejudices of Roman Catholics, to bring forward again this long disputed question, on which they have vainly set up the pretended supremacy of the Romish church, above all other episcopal churches; and that it may "This is exactly the power of the keys, which the Church of CHAPTER XVII. Thetransfiguration of Christ, 1-8. Christ's discourse with his disciples on the subject, 9-13. He heals a lunatic, 14-18. His drvarse with his disciples on this subject also, 19-21. Ile foretells his own sufferings and death, 22, 23. He is required pry tribute at Capernaum, 24-26; and provides the money by a miracle, 27. [A. Μ. 4032. A. D. 28. An. Olymp. CCI. 4.] A ND after six days, Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain, And was transfigured before them: band his face did shine NOTES-Verse 1. After six days] Mark ix. 2. has the arze wnber; but Lake says, ix. 28. after eight days: the rasne of this difference seems to be the following; Matbew and Mark reckon the days from that mentioned in the Freeding chapter, to that mentioned in this. Luke includes ast days, as well as the sir intermediate; hence, the one Bakes eight, the other sir, without any contradiction. Peter, James, and John] He chose those, that they might be witnesses of his transfiguration two or three witnesses bag required by the Scripture to substantiate any fact. Emient communications of the Divine favour prepare for, and ribe to, great services and great conflicts. The same three were made witnesses of his agony in the garden, chap. xxvi. 37. Aigh mountain) This was one of the mountains of Galibut whether mount Tabor or not, is uncertain. Some tank it was mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, chap. ix. 28. 2. Was transfigured] That fulness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity wich Peter had before confessed, chap. xvi. 16. but also the 3 And, behold, there appeared unto them Moses and Elias talking with him. 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; done for thee, and one for Moses, and one for Elias. c Luke 9. 30. Rev. 11. 3.-d Lume 9. 23. glorious resurrection body, in which they should exist in the presence of God to eternity. White as the light] But the Cod. Bezæ, some of the ancient Versions, and several of the Fathers, read ως χιων, as snow and this is the reading in Mark ix. 3. 3. Moses and Elias) Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2 Kings ii. 11. And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1 Cor. xv. 51. he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day ;) and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, ver. 10. 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. 6. And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came, and f 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. 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. a2 Pet. 1. 17. b Ch. 3. 17. Mark 1. 11. Luke 3. 32. c Isa. 42. 1.-d Dea. 18. 15, 19. Acts 3. 22, 23.- 2 Pet. 1. 18. f Dan. 8. 18. & 9. 21. & 10, 10, 18. Ch. 16. 20. Mark 8. 30. & 9. 9. We may conceive that the law in the person of Moses, the great Jewish legislator; and the prophets, in the person of Elijah the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the END of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, chap. ix. 31. that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish (πληρούν, to fulfil,) because in it all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled. 4. Peter said let us make, &c.] That is, when he saw Moses and Elijah ready to depart from the mount, Luke ix. 33. he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth. 5. A bright cloud overshadowed them) Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which read ing GRIESBACH has admitted into the text. As a bright cloud, or a cloud of light, could not overshadow, or cast any kind of shade, the word επεσκίασεν, should be translated surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarka. ble in its appearance. Ezekiel, chap. i. 4. represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the colour of amber out of the midst of the fire; and in ver. 28. he tells us, that this was the appearance of the likeness of the glory of the Lord. See also Exod. xvi. 10. xl. 33, &c. Ezek. xliii. 2. and 1 Chron. v. 14. But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exod. xix. 9. and xx. 21. This might be designed as emblematical of the Old Covenant, which was but the shadow of the good things which were to come, Heb. x. 1. and the cloud of light mentioned here, the emblem of that glorious display of God in his gospel, by which life and immortality were brought to light, 2 Tim. i. 10. This is my beloved Son] Ουτος εςιν ο γιος μου ο αγαπητος, εν ω ευδόκησα, This is my Son, the beloved one, in whom I have delighted, or, been well pleased. God adds his testimo ny of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the Old Covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him HAVE I delighted, (ευδοκησα) intimating that it was in him alone, as typified by those sacrifices, that he HAD delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son, that he accepted the offerings and oblations made to him under the Old Covenant. Hear HIM. The disciples wished to detain Moses and Elijah, that they might hear them but God shows that the law, which had been in force, and the prophets which had prophesied until now, must all give place to Jesus, and he alone must now be attended to as the Way, the Truth, and the Life; for no man could now come unto the Father but through him, This voice seems also to refer to that prediction in Deut. xviii. 15. The Lord shall raise up a prophet like unto me, HIM SHALL YE HEAR. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he is come! hear and obey him, and him only. This transfiguration must have greatly confirmed the dis ciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still EXISTING, though the former had been gathered to his fathers upwards of 1400 years; and the latter had been translated near 900. 6. Fell on their face] Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, chap. viii. 17. and Saul of Tarsus, Acts ix. 4. 7. Jesus came and touched them] Exactly parallel to this ccount is Dan. viii. 18. I was in a deep sleep, i. e. (a trance) on my face towards the ground; but he TOUCHED me, and set me upright. From Jesus alone are we to expect divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory, than the day time, in which a part of the splendour must necessarily be lost by the presence of the solar light. Besides, St. Luke, chap. ix. 37. expressly says, that it was on the next day after the transfiguration, that our Lord came down from the mount. 9. Tell the vision to no man] See the note on chap. xvi. 20. and further observe, that as this transfiguration was intended from heaven. 10 And his disciples asked him, saying, à Why then say the scribes that Elias must first come 1 11 And Jesus answered and said unto them, Elias truly shall first come, and i restore all things; 12 But I say unto you, That Elias is come already, and they knew him not, but I have done unto him whatsoever they listed: likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist. 14° And when they were come to the multitude, there caine to him a certain man, kneeling down to him, and say. ing, h Mal. 4.5. Chap. 11.14. Mark 9. 11. Mal. 4. 6. Luke 1. 16, 17. Acts 3. 21. k Chap. 11. 14. Mark 9. 12, 13.-1 Chap. 14. 3, 10.-m Chap. 16. 21.-n Ch. 11. 14.o Mark 9. 14. Luke 9.37. to show forth the final abolition of the whole ceremonial law; it was necessary that a matter which could not fail to irritate the Jewish rulers and people, should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection. The whole of this emblematic transaction appears to me to be intended to prove, 1st. The reality of the world of spirits, and the immortality of the soul. 2dly. The resurrection of the body, and the doctrine of future rewards and punish ments, see chap. xvi. 27. 3dly. The abolition of the Mosaic institutions, and the fulfilment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow. 4thly. The establishment of the mild, light-bringing, and life-gi. ving Gospel of the Son of God. And 5thly. That as the Old Jewish Covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man. 10. His disciples] Instead of HIS disciples, some MSS. with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, THE disciples, i. e. those only who had been with him on the mount, Peter, James, and John. Why then say the scribes that Elias must first come?] As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal. iv. 5, 6. Behold I send you Eli jah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, &c. it was natural enough for them to inquire what the meaning of the tredition, and the intention of the prophecy were. 11. Elias-shall first come and restore all things.] Or, will reform, αποκαταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew השיב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fa thers to turn to the children, by ος αποκαταστησει καρδιας πατρος προς υιον, who will convert or restore the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord, in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils, and damned spirits, is spoken of as either being done, or begun by the ministry of John; but merely that he should preach a doctrine, tending to universal reformation of manners, and should be greatly successful: See Matt. iii. 1-7. and especially Luke iii. 3-15. where we find that a general reformation had taken place. 1. Among the common people; 2. Among the tax-gatherers; and, 3. Among the soldiers. And as John announced the coming Christ, who was to baptize with the Holy Ghost, i. e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the Virgin Mary prove; Luke i. 17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, &c. and that his mi nistry was powerfully effectual for this purpose, we have already seen. 12. Knew him not] Or, ουκ επιγνωσαν αυτον. They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see Luke iii. 15. 13. Then the disciples understood] When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, dur ing the transfiguration; they clearly apprehended that he spoke of John the Baptist. 14. When they were come to the multitude] It appears that a congregation had been collected during our Lord's stay on the mount; how great must have been the desire of these peo ple to hear the words of Christ! The assembly is self-collected, and no delay on the preacher's side discourages them-they continue to wait for him: in the present day how rare is this zeal! how few, by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder. working Christ! Kneeling down to him] Or falling at his knees, γονυπετων, 1 1 1 |