the mountain, Jesus charged them, saying, 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 1 then say the scribes that Elias must first come?

11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

Ch. xi. 14; xxvii. 47-49. Mal. iv. 5, 6. John i. 21-25.

was to convince the three disciples that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds, ch. ix. 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 doubt that the disciples believed it. But their views were not clear. And in particular, they did not understand what Jesus meant by his rising from the dead. They do not appear to have understood, though he had told them, ch. xii. 40, that he would rise after three days.

10-13. See also Mark ix. 11-13. Why 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 before 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, is the meaning of the common opinions of 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, and restore all things. He did not mean by this that Elijah was yet to come, for he directly tells them that he had come; but he meant to affirm that it was a true doctrine which the Scribes taught, that Elijah would appear before the coming of Messiah. To restore means to put into the former situation. See Matt. xii. 13. Hence it means, to heal, to correct, to put in proper order. Here it means that

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

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

14 And when they were come

Ch. xxi 23-27, 32. John v. 32-35. Acts xili. 24, 25. 3 Ch. xvi. 21. 4 Mark ix. 14-29 Luke ix. 37-42.

Elijah would put things in a proper state; be the 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 erroneous, their expectations worldly, and their conduct exceedingly depraved. He corrected many of their 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. They 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, ch. ix. 12, that Jesus told them that it was written of the Son of man that he must suffer many things, and be set at nought. This was written of him particularly in Isaiah liii. 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.

14-21. This narrative, with some additions, is found in Mark ix. 14-29, and Luke ix. 37-43.

14. And when they were come to the multitude. This took place on the day following the transfiguration. Luke ix. 37. This multitude was probably composed of persons who had attended on his ministry, and many of whom were his real disciples.

to the multitude, there came to him a certain man kneeling down to him, and saying,

15 Lord, have mercy on my son : for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.

With them, as Mark, ch. ix. 14, informs us, were Scribes questioning with them. That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah; and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded of it, and it would not have done to 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 artful design, reproved them by asking them why 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

16 And I brought him to thy disciples, and they could not cure him.1

17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you?

12 Kin. iv. 29-31. Acts iii. 13; xix. 14-16.

sore vexed, i. e. he suffered greatly, or was greatly afflicted; 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-for Luke says, that when the spirit took him, he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. It tore 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 him 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, O 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 they 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, ch. 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 life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. 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 faith which was necessary; doubted 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 favour. In this way, and in this only, are all things possible to believers.

The man had faith. Mark ix. 24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child.

"Help thou mine unbelief," Mark ix. 24. This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

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21 Howbeit this kind goeth not out but by prayer and fasting.

Heb. iii. 19. 3 Ch. xxi. 21. Mark xi. 23. Luke xvii. 6. 1 Cor. xiii. 2.

vulsion came out, leaving him apparently dead. Jesus lifted him up by the hand, (Mark); and gave him to his father (Luke).

19. Then came the disciples, &c. This inquiry was made in some house to which they retired near the place where the miracle was performed. (Mark.) Jesus told them in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those who were the instruments.

See

20. As a grain of mustard seed. Note, Matt. xiii. 31, 32. The mustard seed was the smallest of all seeds. It has been supposed by some, therefore, that Jesus meant, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. He has been supposed by others, therefore, to mean, if you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning. Ye shall say unto this mountain, &c. Probably he pointed to a mountain near, to assure them if they had such faith, they might accomplish the most difficult undertakings-things that at first would appear impossible.

21. Howbeit, this kind, &c. This kind means this kind of devils; this species of

22 ¶ And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:

23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

1 Ch. xvi. 21; xx. 17. Mark viii. 31; ix. 30, 31; x. 33. Luke ix. 22, 44; xviii. 31; xxiv. 6, 26, 46.

possession, where they produce such painful, and fixed, and alarming effects, they can be expelled only in connexion with prayer and fasting. Goeth not out, but by prayer and fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God.

22, 23. See also Mark ix. 30-33. Lake ix. 43-45. And while they abode in Galilee. Galilee, the northern part of Palestine. See Note, Matt. ii. 22. The Son of man shall be betrayed, &c. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor. Matt. xxvi. 14—16, 47-50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up who puts confidence in him, to the hands of enemies.

23. And they shall kill him, and he shall be raised again. See Matt. xii. 40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been, 1. They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that he was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner. 2. They were not willing to believe it. They knew he was the Messiah. But they supposed that he was to be a distinguished prince, and was to restore the kingdom to Israel. Acts i. 6. But to be betrayed into the

24 And when they were come to Capernaum, they that received 2 tribute-money came to Peter, and said, Doth not your master pay tribute?

25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest

Didrachma, about two drachms in weight, or about 15d. in value. Exod. xxx. 13; xxxviii. 26.

hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations. 3. Though what he said was plain enough, yet they did not understand it, they could not see how he could be the Messiah, and yet be put to death in this manner. Nor did they understand it fully till after the resurrec tion.

24-27. And when they were come to Capernaum. See Note, Matt. iv. 13. ¶ They that received tribute. In the original this is, they who received the didrachma or the double drachms. The drachm was a Grecian coin, worth about seven pence-halfpenny of our money. This tribute consisting of those two drachms, was not paid to the Roman government, but to the jewish collectors for the use of the temple service. It was directed in the law of Moses that in numbering the people, half a shekel should be received of each man for the services of religion. See Exod. xxx. 11-16. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice, wood, flour, salt, incense, &c., for the use of the temple. Two drachms were about equal to half a shekel. ¶ Doth not your master pay tribute? This tribute was voluntary, and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation.

25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent. To go

thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

before, or precede. It did not mean, as it now does with us, to hinder or obstruct. See the same use of the word in Psa. lix. 10; lxxix. 8; lxxxviii. 13; cxix. 148. 1 Thess. iv. 15. ¶Of whom do the kings of the earth, &c. That is, earthly kings. Their own children. Their sons; the members of the family. Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i. e. taxes are not required of them. The meaning of this may be thus expressed: Kings do not tax their own sons. This tribute money is taken up for the temple service; i. e. the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute.

27. Notwithstanding, lest we should offend them. That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition, though we are not under obligation to pay it, yet it is best to pay it to them. ¶ Go to the sea. This was at Capernaum, on the shore of the sea of Tiberias. ¶Thou shalt find a piece of money. In the original, thou shalt find a stater, a Roman silver coin of the value of four drachms, or one shekel, and of course sufficient to pay the tribute for two, himself and Peter. In whatever way this is regarded, it is a proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion, and placed it there, then it was proof of divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at any thing bright, and would not hesitate, therefore, at swallowing a piece of money.

REMARKS.

I. Secret prayer should be practised alone, or apart from others. Ver. 1.

26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.

27 Notwithstanding, lest we

Christ often went into deserts, and on mountains, that he might be by himself. This should be done: 1. To avoid the appearance of ostentation. 2. Pride is easily excited, when we know that others hear us pray. Every one should have some place, some closet-to which he may retire daily, with the assurance that none sees him but God. See Notes on ch. vi. 6.

II. In such seasons we shall meet God. Ver. 2. It was in such a season that the divine favour was peculiarly shown to Christ. Then the transfiguration took place, the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.

III. We see the great glory of Christ. Ver. 2. No such favour had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias, among the greatest of the prophets. We see the honour which God put on him, exalting him far above them both. Ver. 5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory, as the only begotten Son of God.

IV. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples; but he admitted some to peculiar friendship and favours. Ver. 1. Some Christians may be more congenial with us in feeling, age, and education than others; and it is proper, and may be greatly to our advantage, to admit them among our peculiar friends.

V. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it. Luke ix. 30, 31. Angels also desire to look into this great subject. 1 Pet. i. 12. By that death, all the redeemed are saved; and in that death the angels see the most signal display of the justice and love of God.