1

28 Verily I say unto you, There | be some standing here, which shall

CHAPTER XVII.

Son of man coming in his kingdom.

hence such a translation was avoided. I see no good reason for a different translation in the two verses. The meaning seems to be the same in both. So evident is this fact, that Dr. Clarke, with all his prejudices, protests against the common translation: "On what authority many have translated the word psuche, (yuz,) in the 25th verse, life, and in this verse, soul, I know not; but am certain it means life, in both places." If the word had, from the first, been translated life, in both these verses, may be doubted whether even a suspicion would ever have been entertained by an English reader, that any danger was here intimated of losing the immortal soul, or exposing it to

endless torment.

66

27, 28. The Son of man shall come, &c. Probably the same coming is here indicated which is mentioned Matt. χχίν. 29-34. Some commentators suppose our Lord to refer to the general judgment at the final consummation of all things. But many express a different and much more judicious opinion. Even Dr. Gill, from whom such an admission could scarcely be expected, while he thinks ver. 27 may refer either to the general judgment or the destruction of Jerusalem, says that ver. 28 seems chiefly to have regard to his coming to show his regal authority, in the destruction of the Jews."-" This is meant of his coming to visit and punish the Jews, as in ver. 25. See ch. xxiv. 30, and xxvi. 64; Dan. vii. 13, and Rev. i. 7. John the apostle (we know for certain) lived long enough to see this coming of Jesus in his kingdom. See John xxi. 22, 23."-Pearce. "This place can scarce mystically be understood, by no means literally, but of the coming of the Son of man to the destruction of Jerusalem, who then may truly be said to come in his kingdom, when he came to triumph over his enemies the Jews, by taking a severe and just vengeance of them."-Knatchbull.

"In this passage, reference is had to the propagation of the gospel through the whole world, and the destruction of Jerusalem and the Jewish state, as we learn from ver. 28."-Rosen

Peter, James, and John his

müller. To the same effect, Lightfoot, Hammond, Beausobre and L'Enfant, and others. See Selections, sect. xxviii., and Univ. Guide, p. 106. ¶ With his angels. See note on Matt. xiii. 39. The ministers of God's will, whether human or superhuman beings, or even the elements, are called angels. ¶ Reward every man, &c. He will reward the virtuous and chastise the vicious. Matt. xxv. 31-46. The gospel being then established, every man shall thenceforth be judged by its righteous laws. Some standing here. Some now present, who hear my words.

Shall not taste of death. Shall not die; a common Hebraism. ¶ Till they see, &c. All the events here predicted were to be personally witnessed by some of his hearers, while living. It is certain, then, that those events were accomplished centuries ago, and are not to be regarded as yet future.

CHAPTER XVII.

1-9. Parallel with Mark ix. 2-9, and Luke ix. 28-36.

1. After six days. That is, six days intervened between the preceding conversation and what follows. "About an eight days after." Luke ix. 28. The two accounts agree, if we suppose Luke to include both the days particularly noticed, and Matthew to mean only those which occurred between them. However, Luke does not profess to fix the number exactly, but only says there were about so many. ¶ Jesus taketh Peter, James, and John his brother. These three disciples seem, from the first, to have held a prominent station among the Twelve. Peter was distinguished by an impetuosity, which, when modified by a Christian spirit, became a steady and unfaltering energy of character; James, by his gravity and sound judgment; and John, by his mild and affectionate disposition. Three witnesses, of such different characteristics, were sufficient to establish any fact of which they had personal knowledge. And these three were selected as witnesses of some events which the other disciples did not behold: such as the restoration to life of the ruler's

brother, and bringeth them up into a 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.

daughter, Mark v. 37; the transfiguration, recorded in this passage; the scene of agony in the garden of Gethsemane. Matt. xxvi. 37. Into a high mountain apart. "Went up into a mountain to pray." Luke ix. 28. He seldom prayed in public, except in the form of offering thanksgiving for food, Matt. xiv. 19; xv. 36; or short ejaculations, as John xi. 41, 42. His longest prayer, of which we have any account, is recorded John, ch. xvii.; but this was offered in presence of the Twelve only. His communings with the Father were generally in secret, not even his disciples being witnesses of his devotional exercises. Matt. xiv. 23; Luke vi. 12. Thus did his example conform to his precept, Matt. vi. 6. His example justifies public prayer, for he sometimes prayed publicly; at the same time, it indicates the superior importance and efficacy of private prayer, for he generally prayed in private.

2. And was transfigured, &c. That is, his appearance was changed. "The fashion of his countenance was altered." Luke ix. 29. His face shone with a peculiar and dazzling brightness, and his garments became white as light, or as the snow. Mark ix. 3. It is generally supposed, that, by this exhibition, Jesus designed to give his disciples some idea of his future glory, that they might encounter the trial of his humiliation and suffering with the more fortitude. Perhaps Paul had this scene in his mind, in Rom. viii. 18. It is expressly referred to by one of the witnesses. 2 Pet. i. 16-18.

3. Moses and Elias. Moses was a chosen servant of God, by whom the Law was communicated to Israel, whose death no man witnessed, nor knew the place of his burial; Deut. xxxiv. 5, 6; and Elias, one of the most eminent prophets under the Law, who was received up on high without experiencing ordinary death. 2 Kings ii. 11. Moses also was a type of Christ, Deut. xviii.

15;

and Elias, or Elijah, of John the Baptist, his precursor. Ver. 10-13. These appeared in the mount, with our

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 Lord, "in glory." Luke ix. 31. This appearance may have been intended for a double purpose; to confirm the faith of the disciples, and to encourage our Lord to meet his approaching trials with fortitude. Similar appearances, for the last named purpose, are mentioned, Matt. iv. 11; Luke xxii. 43. "The coming of these two great prophets, one the deliverer, the other the restorer, of the law of Moses, when God said of Christ, This is my beloved Son, hear him,' showed that the law was henceforth to give place to the gospel preached by him. Moreover, that these were two men, as St. Luke speaks, their eyes informed them; that they were Moses and Elias, their talk together might declare; for how else Peter should learn who they were, but either from their discourse with Christ, or Christ's discourse with him and his associates, as he went up into the mount, that he was going to meet with them, I am not able to imagine."Whitby. Talking with him. "And spake of his decease which he should accomplish at Jerusalem." Luke ix. 31. This portion of the interview was specially designed for the encouragement of our Lord; for, as is declared in the succeeding verse, the disciples were

heavy with sleep" at this time, and it does not appear that they heard that part of the conversation. Our Lord had a keen sensibility to pain, and an exquisite dread of the trials and sufferings which awaited him. Luke xxii. 39-46. It is not improbable that Moses and Elias were commissioned to comfort him, and to speak not only of his decease, but also of the glory which should be revealed in him; that he might the more cheerfully await, and with more fortitude endure, all things predicted of him in the Scriptures. Luke xxiv. 25 -27. This interview probably occurred in the night. The disciples were oppressed with sleep, until aroused by the brilliant light which shone round about them. Meantime, until Moses and Elijah appeared, our Lord was engaged in fervent prayer.

5 While he yet spake, behold, a bright cloud overshadowed them: and behold, a voice out of the

4. Then answered Peter, &c. That is, then Peter commenced speaking and said. The Hebrews were accustomed to use the word corresponding with answer, in this sense; not indicating a reply to something said before, but only the commencement of a speech or remark. The disciples awoke just in season to behold Moses and Elias, and the glory which blazed forth on the mount; and, as the men were departing, Peter, in a state of high excitement, exclaimed that it was good to be there, and desired permission to make arrangements for a longer continuance of the heavenly vision. Peter's ideas of what was desirable, however, were crude and confused; for, as Luke says, (ix. 33,) he made his request, "not knowing what he said ;" and Mark declares of him and his two associates, (ix. 6,)" he wist not what to say; for they were sore afraid." Three tabernacles. Tabernacles were sometimes made of cloth, supported by poles and secured by cords, not unlike the tents now used on military occasions; and sometimes they were simply booths, constructed of branches of trees, affording a temporary shelter from heat or dampness.

5. A bright cloud overshadowed them. Rather surrounded, or overspread, or enveloped them. The idea of a shadow or shade is not admissible here; for the cloud itself was luminous. Such a cloud had in former times been regarded as emblematical of the divine presence, Exo. xvi. 10. And Peter, speaking of it as "the excellent glory," evidently so regarded it. 2 Pet. i. 17. "Here that is worthy observing, which some Jews note, and reason dictates, namely, that the cloud of glory, the conductor of Israel, departed at the death of Moses; for while he lived, that cloud was the people's guide in the wilderness; but, when he was dead, the ark of the covenant led them. Therefore, as that cloud departed at the death of Moses, that great prophet, so such a cloud was now present at the sealing of the greatest prophet."-Lightfoot. Yet, it must not be forgotten, that a cloud, consid

6 And when the disciples heard it, they fell on their face, and were sore afraid.

ered as an emblem of the divine presence, dwelt in the first Temple at Jerusalem. 1 Kings viii. 10, 11. TA voice out of the cloud. Moses and Elias had departed, before this voice was heard from the cloud. Luke ix. 33-36. The disciples were therefore the more certain that the voice came from the cloud, the symbol of the divine presence. T This is my beloved Son, &c. This divine attestation was before uttered at the baptism of Jesus, Matt. iii. 17; and it was substantially repeated in Jerusalem, in the hearing of the multitude, though many of them did not comprehend its meaning. John xii. 28. Peter refers to this voice, as an evidence that Jesus was truly the Son of God and a teacher of righteousness. 2 Pet. i. 16 -18. Hear ye him. Acknowledge his authority; believe his testimony; obey his precepts. Regard him more highly than any other religious teacher, even than Moses or Elijah; for though they were faithful servants, he alone is the beloved Son of God. Particular allusion is supposed here to be made to Deut. xviii. 15, identifying Jesus as the Prophet whom God promised to raise up, similar to Moses, but highly excelling him in the nature of his office. See John i. 17; Heb. iii. 1-6.

6. Fell on their face. "They feared as they entered into the cloud," or as the cloud spread around them. Luke ix. 34. And when they heard the voice, they became so terrified that they fell prostrate, lest perhaps they should see God and die; for it was the common belief among the Jews, that none could see Him and live. Exo. xxxiii. 20. They were sore afraid, that is, exceedingly afraid. The word sore is now seldom used in this sense.

7. Be not afraid. It is remarkable, that Jesus so frequently exhorted his followers to confide in God, or not to be afraid or terrified at his presence. By many, our heavenly Father has been regarded and represented as more to be dreaded than any other being in the universe, except, perhaps, one. But our Lord, on the contrary, always

that Elias must first come?

11 And Jesus answered and said

10. Why then say the scribes, &c. This question seems abrupt, and was probably occasioned by their meditations, as they descended from the mountain. They were even more strongly than before convinced, by what they had just seen and heard, that Jesus was the true Messiah. But they recollected the doctrine, taught as truth, that Elijah would appear in the world before the advent of the Messiah. They knew that the prophecy, Mala. iv. 5, 6, was thus interpreted. They knew not that Elijah had been seen on the earth, from the time when he ascended in a chariot of fire, until their own eyes beheld him on the mount; and this appearance was after, not before, the coming of Jesus. They seem, for the moment, to have forgotten the testimony of their Master, Matt. xi. 14. They were confounded and amazed. They appealed to the Teacher for information. If thou art the true Messiah, as we confidently believe, "why then say the scribes, that Elias must first come?" Do they teach wrongly, misunderstanding the prophecy, or has he come, or are we deceived?

11. Elias truly shall first come. He does not mean that the coming of Elias was then future; because he immediately adds, that he had already come. The idea is, that the interpretation of the prophecy was so far correct, that one was to come in the spirit and power of Elias, before the Messiah appeared. Luke i. 17. In Mark ix. 12, the expression is, "Elias verily cometh first." The meaning is perfectly obvious, when the whole paragraph is considered. And restore all things. "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 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

12 But I say unto you, That

:

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."Barnes. Perhaps, however, we should style the results of John's preaching an excitement, rather than a reformation; for although some, doubtless, were reformed, yet the body of the people, even of the thousands who flocked to John's baptism, seem to have remained unconverted. Most certainly, the higher class, so to speak, both in a political and ecclesiastical sense, were in a state of gross sin, so far as we may judge from the language addressed to them by our Lord. But the whole people were highly excited by John's preaching their expectations of the Messiah's immediate appearance became more vivid; and their hopes of deliverance from foreign bondage derived new strength. They anxiously awaited the happy hour, when he should be revealed by a sign from heaven, and should assume the authority and splendor belonging to his character. that it was an earthly kingdom which they expected, is perfectly evident from the conduct even of the chosen disciples. The state of their minds may be discovered by comparing Matt. xx. 21; Luke xxiv. 21; Acts i. 6. restore, or make up, not into the forThese mer state, but into a better. were times of restitution of all things' determined by God, Acts iii. 21; wherein all things were to be framed into a gospel state and a state worthy of the Messias; a church was to be founded, and the doctrine of the gospel dispensed; the hearts of the fathers, the Jews, to be united to the sons, the Gentiles; and the hearts of the sons, the Gentiles, to the fathers, the Jews; which work was begun by the Baptist, and finished by Christ and his apostles. Which term, of the restitution of all these, expiring, the commonwealth of the Jews expired also; and the gifts of revelation and miracles, granted for this purpose, and so necessary to it, failed."-Light foot.

But

"He shall

12. Done unto him whatsoever they