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q Dan. vii. 10.

Zech, xix, 5. ch. XXV. 31. Jude 14.

p ch. Axv°. 64. his & soul ? 27 For P the Son of man shall come in the glory

Zechari of his Father 9 with his angels; "and then he shall reward r Job 11xiv. 11. every man according to his b works. 28 Verily I say unto

Proveditvi, you, There be some e standing here, which shall not taste of kom. 1.6.19. death, till they see the Son of man coming in his kingdom. Cor: v.10. XVII. 1 And after six days Jesus taketh Peter, James,

Ps. lxii. 12.
Prov. xxiv.
12. Jer. xcii.
10: xxxii. 19.
Rom. ii. 6.
1 Cor. iii. 8.
2 Cor. v. 10.
1 Pet. i. 17.
Rev. ii. 23: xxii, 12.

& render, life. b render, work. Cread, of those standing. ing it in the higher sense, life here and same as that in ver. 23 there. Stier well hereafter. 27.) A further revelation remarks that this cannot be the great and of this important chapter respecting the ultimate coming, on account of the terms Son of Man. He is to be JUDGE OF ALL, of the announcement, which imply that and, as in ch. xiii. 41, is to appear with they should taste of death after they had His angels, and in the glory of His Father seen it, and would therefore be inapplicable - the glory which thou hast given me," to the final coming. This is denied by John xvii. 22. Mark and Luke place here, Wordsworth, who substitutes for the simple not this declaration, but that of our ch. sense of “shall not taste of death,” the x. 33. Our Lord doubtless joined the two. far-fetched one, “shall not feel its bitterCompare ch. xxiv. 30; xxv. 31. For ness," "shall not taste of the death of the implies, “And it is not without reason soul," and then, thus interpreting, gives that I thus speak: a time will come when the prophecy, as it seems to me, the very the truth of what I say will be shewn.” opposite of its plain sense : “ they will not

his work, considered as a whole : taste of death till I come: much less will his habit of action. 28.] This declara- they taste of it then." tion refers, in its full meaning, certainly CHAP. XVII. 1-13.7 THE TRANSFInot to the transfiguration which follows, for GURATION. Mark ix. 2–13. Luke ix. that could in no sense (except that of being 28-36. This weighty event forms the a foretaste : compare Peter's own allusion solemn installation of our Lord to His to it, 2 Pet. i. 17, where he evidently treats sufferings and their result. Those three it as such) be named the Son of Man Apostles were chosen to witness it, who coming in his Kingdom,' and the expres- had before witnessed His power over death sion, some . . . which shall not taste of (Mark v. 37), and who afterwards were death, till..., indicates a distant event, - chosen to accompany Him in His agony but to the destruction of Jerusalem, and (ch. xxvi. 37), and were (John xx.2: Mark the full manifestation of the Kingdom of xvi. 7) in an especial sense witnesses of Christ by the arnihilation of the Jewish His resurrection. The Two who appeared polity ; which event, in this aspect as well to them were the representatives of the as in all its terrible attendant details, was law and the prophets : both had been rea type and earnest of the final coming of moved from this world in a mysterious Christ. See John xxi. 22, and compare manner :--the one without death,-the. Deut. xxxii. 36 with Heb. x. 30. This other by death indeed, but so that his dreadful destruction was indeed judgment body followed not the lot of the bodies beginning at the house of God. The in- of all; both, like the Greater One with terpretation of Meyer, &c., that our Lord whom they spoke, had endured that superreferred to His ultimate glorious coming, natural fast of forty days and nights : the time of which was hidden from Him. both had been on the holy mount in the self (see Mark xiii. 32: Acts i. 7), is self- visions of God. And now they came, en. contradictory on his own view of the Per. dowed with glorified bodies before the son of Christ. That our Lord, in His rest of the dead, to hold converse with the humanity in the flesh, did not know the Lord on that sublime event, which had

day and the hour, we have from His own been the great central subject of all their - lips : but that not knowing it, He should teaching, and solemnly to consign into have uttered a determinate and solemn His hands, once and for all, in a symprophecy of it, is utterly impossible. His bolical and glorious representation, their verily I say unto you always introduces delegated and expiring power. And then His solemn and authoritative revelations follows the Divine Voice, as at the Bapof divine truth. The fact is, there is a tism, commanding however here in addi. reference back in this discourse to that in tion the sole hearing and obedience of ch. x., and the coming here spoken of is the Him whose power and glory were thus and John his brother, and bringeth them up into an high mountain apart, 2 and was transfigured before them : and his face did shine as the sun, and his raiment was white as the light. 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 testified. There can arise no question of of this mountain is uncertain. It was prothe absolute historical reality of this nar bably not Tabor, according to the legend; ration. It is united by definite marks for on the top of Tabor then most likely of date with what goes before; and by stood a fortified town (De Wette, from intimate connexion with what follows. It Robinson). Nor is there any likelihood cannot by any unfairness be severed from that it was Panium, near Cæsarea Philippi, its context. Nor again is there any thing for the six days would probably be spent mentioned which casts a doubt on the in journeying; and they appear immereality of the appearances (see below, on diately after to have come to Capernaum. vision, ver. 9). The persons mentioned It was most likely one of the mountains were seen by all-spoke - and were re bordering the lake. St. Luke speaks of it cognized. The concurrence between the merely as the mountain" (country). three Evangelists is exact in all the cir. Stanley, Sinai and Palestine, p. 399, concumstances, and the fourth alludes, not tends for Hermon : as does, though doubt. obscurely, to the event, which it was not ingly, Dr. Thomson, The Land and the part of his purpose to relate; John i. 14. Book, p. 231. Stanley thinks that our Another of the three spectators distinctly Lord would still be in the neighbourhood makes mention of the facts here related, of Cæsarea Philippi : and that “it is im2 Pet. i. 16–18. I cannot but add, possible to look up from the plain to the having recently returned from the sight towering peaks of Hermon, almost the of the wonderful original at Rome, that only mountain which deserves the name the great last picture of Raffaelle is one in Palestine, and one of whose ancient of the best and noblest comments on this titles (the lofty peak') was derived from portion of the Gospel history. The events this very circumstance, and not be struck passing, at the same time, on, and under, with its appropriateness to the scene .... the Mount of Transfiguration, are by the High up on its southern slopes there must painter combined, to carry to the mind be many a point where the disciples could of the spectator the great central truth, be taken apart by themselves. Even the There is none but Christ to console and to transient comparison of the celestial splenglorify our nature. It is a touching re- dour with the snow, where alone it could flection, that this picture was left un be seen in Palestine, should not perhaps finished by the painter, and carried in his be wholly overlooked.” 2.] was transfuneral procession. 1.] “ About an figured =the fashion of his countenance eight days after these sayings,Luke ix. was altered,Luke. In what way, is not 28. The one computation is inclusive, the stated; but we may conclude from what other not; or perhaps, from the aboutfollows, by being lighted with radiance being inserted, the one is precise, the both from without and from within. other roughly stated. The time of the white as the light = " white and glistentransfiguration was probably night, for the ing,” Luke; = exceeding white [as following reasons. (i) St. Luke informs us snow] so as no fuller on earth can white that the Lord had gone up to the mount them," Mark. 3.] There need be no to pray; which He usually did at night question concerning the manner of the (Luke vi. 12; xxi. 37; xxii. 39: Matt. xiv. recognition of Moses and Elias by the dis23, 24 al.). (2) All the circumstances con- ciples : it may have been jutuitive and imnected with the glorification and accom mediate. We can certainly not answer panying appearances would thus be more with Olshausen, that it may have arisen prominently seen. (3) The Apostles were from subsequent information derived from asleep, and are described, Luke, ver. 32, our Lord, for Peter's words in the next as having kept awake through it.' (4) verse preclude this. St. Luke adds, “who They did not descend till the next day appeared in glory, and spake of his de(Luke, ver. 37), which would be almost cease, which he should accomplish in Jeruinexplicable had the event happened by salem.4.] St. Luke inserts, that the day, but a matter of course if by night. Apostles had been asleep, but wakened

an high mountain] The situation through this whole occurrence;-thereby

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d Deut. xviii. VOU,

15, 19. Acts

iii. 22, 23. e 2 Pet. i. 18.

ix. 21: x. 10,

h Mal. iv. 5.

ch, xi, 14.

Luke i. 16,
17. Acts iii.

21.
k ch, xi. 14. .
I ch. xiv. 3, 10.

wilt, a let us make here three tabernacles; one for thee, and a 2 Pet. I. 17. one for Moses, and one for Elias. 5 a While he yet spake,

behold, a bright cloud overshadowed them: and behold a b ch. iii. 17. voice out of the cloud, which said, This is my beloved à Isoleil. Son, in whom I am well pleased ; d hear ye him. 6 e And

, 22, 24.cts when the disciples heard it, they fell on their face, and 1 Dan, viii. 18: were sore afraid. 7 And Jesus came and ftouched them, Rev. 1.17. and said, Arise, and be not afraid. 8 And when they had

lifted up their eyes, they saw no man, save Jesus only. 8 ch. xvi. 20. 9 And as they came down from the mountain, 8 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 then say the scribes that

Elias must first come? 11 And e Jesus answered and said i Mal, iv. Od unto them, Elias truly fshall first come, and i restore all

27: Acts iii. things. 12 k But I say unto you, That Elias is come already, fch. xiv. 8, 10. and they knew him not, but have done unto him whatm ch. xvi. 21. soever they listed. Likewise m shall also the Son of man n ch. xi. 14. suffer of them. 13 . Then the disciples understood that he

spake unto them of John the Baptist. 14 And when they d read, I will make.

e read, he. some of the oldest authorities read, truly cometh and shall restore. distinguishing it from a mere vision of 9.] No unreality is implied in the word sleep; and that this speech was made vision, for it is expressed by “what they as they departed from him.Both had seen" in Mark and in Luke: see Num. Mark and Luke add, that Peter knew not xxiv. 3, 4. St. Luke, without mentioning what he said : and Mark—" for they were the condition of time imposed on them, resore afraid.The speech was probably markably confirms it by saying, they told uttered with reference to the sad an- no man in those days ....nouncement recently made by our Lord, 10.7 The occasion of this enquiry was, that and to which his attention had been re- they had just seen Elias withdrawn from called by the converse of Moses and Elias, their eyes, and were enjoined not to tell

It is one of those remarkable coin the vision. How then should this be? cidences of words which lead men on, in If this was not the coming of Elias, writing, to remembrances connected with was he yet to come ? If it was, how was those words, that in 2 Peter i. 14, 15, it so secret and so short ? On ver. tabernacle and decease (exodus, as here) 12, see note on ch. xi. 14. Our have just been mentioned before the allu. Lord speaks here plainly in the future, sion to this event: see note there.

and uses the very word of the prophecy Lord] Rabbi, Mark,- Master, Luke. Mal. iv. 6. The double allusion is only 5.] them, viz. our Lord, Moses and Elias. the assertion that the Elias (in spirit and St. Luke adds, “they feared as they entered power) who foreran our Lord's first coming, into the cloud.That the Apostles did was a partial fulfilment of the great pronot enter the cloud, is shewn by the voice . phecy which announces the real Elias (the being heard out of the cloud. The hear words of Malachi will hardly bear any him, and disappearance of the two hea. other than a personal meaning), who is venly attendants, are symbolically con- to forerun His greater and second coming. nected,-as signifying that God, who had 14-21.7 HEALING OF A POSSESSED spoken in times past to the Fathers by the LUNATIC. Mark ix. 14-29. Luke ix. Prophets, henceforth would speak by His 37-42. By much the fullest account of Son. Vv. 6, 7 are peculiar to Matthew. this miracle is contained in Mark, where

1 Cor. xiii. 2.

XX. 17.

were come 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. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you ? how long shall I suffer you ? bring him hither to me. 18 And Jesus & rebuked the devil; and he departed out of him : and the child was cured from that very hour. 19 Then came the disciples to Jesus apart, and said, Why could not we cast him out ? 20 And Jesus said unto them, Because of your h unbelief: for verily I say unto you, °If ye have o ch. xvi. 21., 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. [21 i Howbeit this kind goeth not out but by prayer and fasting.] 22 P And while they abode in Galilee, Jesus said p ch. xvi. 21 : unto them, The Son of man shall be betrayed into the Luke uxiv. , hands of men : 23 and they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

24 And when they were come to Capernaum, they that received 9 k tribute money came to Peter, and said, Doth Es

8 render, rebuked him, and the devil departed out of him. h some old MSS. read, little faith. i omitted by our two oldest MSS.

k render, the two drachmas. see notes. It was the next day : see Luke 24–27.] DEMAND OF THE SACRED ix. 37, and note on our ver. 1. Our Lord TRIBUTE, AND OUR LORD'S REPLY. Pefound the Scribes and the disciples dis- culiar to Matthew. The narrative conputing (Mark). 15.] He was an only nects well with the whole chapter, the son, Luke ix. 38. The dæmon had de- aim of the events narrated in which is, to prived him of speech, Mark ix. 17.

set forth Jesus as the undoubted Son of 17.7 Bengel remarks, that in our Lord's God. 24. the two drachmas] This severe reproof, the disciples are numbered was a sum paid annually by the Jews of with the multitude. 19.] It was in twenty years old and upwards, towards the the house, Mark ix. 28.

temple in Jerusalem. Exod. xxx. 13: 2 22, 23.] OUR LORD'S SECOND AN- Kings xi. 4: 2 Chron. xxiv. 6, 9. JoNOUNCEMENT OF HIS DEATH AND RE- sephus says of Vespasian, “He levied a SURRECTION. Mark ix. 30–32. Luke tribute on the Jews all over the world, ix. 43–45. This followed immediately compelling each man to pay two drachmas after the miracle (Mark ix. 30). Our Lord yearly into the Capitol, as they formerly went privately through Galilee; For he used to do to the temple at Jerusalem.”, taught his disciples, &c. :-the imparting It does not quite appear whether this payof this knowledge more accurately to His ment was compulsory or not; the quesdisciples, which he had begun to do in the tion here asked would look as if it were last chapter, was the reason for his privacy. voluntary, and therefore by some declined. For more particulars, see Luke ver. 45 :

Many Commentators both ancient and modern, and among them no less names

q Exod. xxx.

13. Xxxviii. 26.

Mark ver. 32.

not your master pay I tribute ? 25 He saith, Yes. And when he was come into the house, Jesus m prevented him, saying, What thinkest thou, Simon ? of whom do the kings of the earth take custom or tribute ? of their own n children, or strangers ? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the n children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a ° piece of money : that take, and give unto

them for me and thee. a Luke xxii. 24. XVIII. 1 At a that same time came the disciples unto

Jesus, saying, P Who is the greatest in the kingdom of

heaven? 2 And Jesus called a little child unto him, and 1 render, the two drachmas.

mi, e, anticipated. n render, sons. render, a stater. P render, Who then is.

than Clement of Alexandria, Origen, Je- for a fish caught with a hook), is refuted rome, and Augustine, seem to have missed by the terms of the narrative,-and the the meaning of this miracle, by interpret- mythical one, besides the utter inapplicaing the payment as a civil one, which it bility of all mythical interpretation to any certainly was not. Peter answered in the part of the evangelic history,– by the abaffirmative, probably because he had known sence of all possible occasion, and all posit paid before. 25, 26.] The whole sible significancy, of such a myth. The force of this argument depends on the fact stater = four drachmas—the exact pay. of the payment being a divine one. It ment required for two persons. rests on this: *If the sons are free, then literally, instead of, because the payment on Me, being the Son of God, has this tax was a redemption paid for the person, no claim. tribute is here the ren- Exod. xxx. 12. To this also refers the dering of census, money taken according "free" above. me and -thee-not us ; to the reckoning of the census,-a capita- -as in John xx. 17 :- because the footing tion tax. strangers, all who are not on which it was given was different. their children, those out of their family. CHAP. XVIII. 1–35.] DISCOURSE RE

27.7 In this, which has been pro. SPECTING THE GREATEST IN THE KINGnounced the most difficult miracle in the DOM OF HEAVEN. Mark ix. 33-50. Luke Gospels, the deeper student of our Lord's ix. 46–50. 1.] In Mark we learn life and actions will find no difficulty. that this discourse arose out of a dispute Our Lord's words amount to this:-"that, among the disciples who should be the notwithstanding this immunity, we (gra greatest. It took place soon after the ciously including the Apostle in the earthly last incident. Peter had returned from payment, and omitting the distinction be his fishing: see ver. 21. The dispute had tween them, which was not now to be taken place before, on the way to Capertold to any), that we may not offend naum. It had probably been caused by them, will pay what is required-and shall the mention of the Kingdom of God as at find it furnished by God's special provi. hand in ch. xvi. 19, 28, and the preferdence for us.” In the foreknowledge and ence given by the Lord to the Three. In power which this miracle implies, the Lord Mark it is our Lord who asks them what recalls Peter to that great confession they were disputing about, and they are (ch. xvi. 16), which his hasty answer to silent. At that same time need not the collectors shews him to have again necessarily refer to the incident last rein part forgotten. Of course the lated. It may equally well be understood miracle is to be understood in its literal as indicating the presence in the mind of historic sense. The rationalistic interpre- the querist of something that had passed tation, that the fish was to be sold for the in the preceding dispute. 2.] From money (and a wonderful price it would be Mark ix. 36 it appears that our Lord first

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