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them, When it is evening, ye say, It will be fair 3 weather; for the iky is red. And in the morning,
It will be fouł weather to-day; for the sky is red and lowring. O ye hypocrites, ye can discern the
face of the sky, but can ye not difiern the signs of the 4 times? A wicked and adulterous generation fecketh
after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left
them, and departed. 5
And when his disciples were come to the other O fide, they had forgotten to take bread. Then
Jesus said unto them, 'Take heed and beware of
the (a) leaven of the Pharisees, and of the Saddu7 cees.
And they reasoned among themselves, fayý ing, It is because we have taken no bread. Which
when Jesus perceived, he said unto them, (b) O ye
of little faith, why reason ye among yourselves, be9 caufę ye have brought no bread? Do ye not yet
understand, neither remember the five loaves of the
five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and 11 how many baskets ye took up? How is it that ye
do not understand, that I spake it not to you con
cerning bread, that ye should beware of the leaven 12 of the Pharisees, and of the Sadducees? Then un
derstood they how that he bade them not beware of the (c) leáven of bread, but of the doctrine of the Pharisees, and of the Sadducees.
(a) The leaven of the Pharifees and Sadducees is the doctrine, the groundless traditions, and false opinions, which they mixed with the true word of God, and made it thereby of no effect. Chap. xv. 5, 17. Mark vii. 4, 8.
(6) If you had made use of either your understanding, or your memory, you must have known, that it was not of bread literally that I spoke. For, you have very lately seen me produce a great quantity by miracle, and feed the multitude with it on two different occasions.
(c) Bread is metaphorically used for the doctrine, or distinguishing tenets, of any religious fect. In the like fense Christ calls him
13 When Jesus came into the coasts of Cesarea Phi
lippi, he asked his disciples, saying, Whom do men 14 say, that I, the Son of man, am ? And they said,
Some say that thou art John the Baptift, fome Elias, 15 and others Jeremias, or one of the prophets. He 16 faith unto them, But whom say ye that I ain? And
Simon Peter anfwered and faid, Thou art Chrift, 17 the Son of the living God. And Jesus answered
and said urito him, Blessed art thou, Simon Bar-jona :
for flesh and blood hath not revealed it unto thee, 18 but my Father which is in heaven. And I say also
unto thee, that thou art (d) Peter, and upon this
rock I will build my church: and the gates of hell 19 Ihall not prevail against it (e). And I will give unto
thee the keys of the (f) kingdom of heaven : and whatsoever thou shalt bind on earth, shall be bound
in heaven: and whatsoever thou shalt loofe on earth, 20 shall be loosed in heaven (8). Then charged he his
felf the bread that came down from heaven ; and invites the Jews to eat of that bread, and, by a yet stronger figure, to eat his fleth ; tbat is, to receive and digeft his doctrine, as the true food and nourile ment of the soul to everlasting life. Forn vi. 51.
(d) Peter signifies a stone or rock. The belief that Jesus was the Christ, is the rock and foundation stone of the Christian Church. (e) It shall never be utterly destroyed.
The kingdom of heaven, we must remember, is the king, dom of the gospel, Chap. i. 2. and by the keys is to be understood the power of opening the door, and admitting disciples into the church of Christ. St Peter was accordingly the firft apostle who made converts to christianity, by preaching the gospel on the day of Pentecost to the Jews, Aếts ii. 14. and afterwards to Cornelius from among the Gentiles. Afts x. 28. xi. 3.
(8) The power of binding and loofing was given to St. Peter, not exclusively, but in common with the other Apoftles. This phrase is to be understood in several different fenfes, according to the occasion on which it is used in Scripture. ift. It may fignify a miraculous power of infli&ting sickness, or relieving men from it. The woman whom our Saviour healed on the fabbath-day is said to have been bound by Satan eighteen years, but was then loosed from her infirmity. Lute xiii, 18, 16. 2dly. It may likewise fignify
; difciples (h), that they should tell no man that he
was Jesus the Christ. 21 From that time forth began Jesus to shew 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, and be raised again the 22 third day. . Then Peter took him, and began to re
buke him, saying, Be it far from thee, Lord: this 23 shall not be unto thee. But he turned, and said unto
Peter, Get thee behind me (i), Satan, thou art an offence unto me : for thou favourest not the things
that be of God, but those that be of men. 24
Then faid Jesus unto his disciples, If any man will come after me, let him deny himself, and take 25 up his crofs (6) and follow me. For whosoever will
fave his life, thall lofe it: and whofoever will lose 26 his life for my fake, fball find it (?). For what is a
man profited, if he fhall gain the whole world,
and lose his own foul ? or what shall 27 give in exchange for his soul ? For the Son of man
Thall come in the glory of his Father, with his angels; and then he shall reward every man accord
the power of declaring what parts of the law were binding, and what men were set free from, by the gospel; as St. Peter did, as to the distinction of meats and persons, Atts x. 28. And thus it 'may fignify the power of prescribing ordinances, with the assistance of the holy Spirit, for the use of the church. 3dly. It may signify releasing men, or not, from their fins; a power peculiarly lodged with the Apoltles, who had also the gift of discerning men's fpirits, and could infallibly judge of the fincerity of their hearts.
(?) The publick and general acknowledgement of this important truth might have provoked the Jews to put him to death, before the time was come which the divine wisdom had appointed for that
(2) Satan signifies an enemy, and offence means the hindrance, or impediment (Chap. xviii. 6.) which Peter cast in our Saviour's way, by opposing the method which God had appointed for the sale vation of mankind, through a fuffering Mefliah.
(k) See Chap. x. 38.
28 ing to his works. Verily I say unto you, There be
some standing here, which thall not taste of death (m), till they see the Son of man coming in his kingdom.
1 AND after (a). fix days, Jesus taketh Peter, James,
and John his brother, and bringeth them up '2 into an high mountain apart, And was transfigured
before them, and his face did shine as the sun, and 3 his raiment was white as the light. And (b) behold,
there appeared unto them Mofes and Elias talking 4
with him. Then answered Peter, and said unto Jefus, Lord, it is good for us to be here : if thou
wilt, let us make here three tabernacles; one for 5 thee, and one for Mofes, and one for Elias. While
he yet spake, behold, a bright cloud (C) overshadowed them : and behold, a voice out of: the
cloud, which faid, This is my beloved Son, in whom 6 I am well pleased; hear ye him. And when the
disciples heard it, they fell on their face, and were 7 sore afraid. And Jesus came and touched them, 8 and said, Arise, and be not afraid. And when they
had lift up their eyes, they faw no man, fave Jesus 9 only. 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 10 dead. 'And his disciples asked him, saying, Why
then say the scribes, that Elias must first come? Il And Jesus answered and said unto them, Elias truly shall first come, and restore all things (d): But I
fay (m) See Luke ix. 27. (a) Six entire days after. Luke ix. 28. (6) See Mark ix. 4:
ic) That glorious light, in which the divine majesty used to appear to the Jews on very solemn and extraordinary occasions.
(d) It is indeed prophesied that Elias was to come before the Messiah, to prepare the way for him, Isaiah xl. 3. Mat. iv. 6. and
fay unto you, that Elias is come already (e) and they
knew him not, but have done unto him whatsoever 12 they listed : likewise shall also the Son of man suffer 13 of thein.
Then the disciples understood that he spake unto them of John the Baptist. 14 And when they were come to the multitude, there
came to him a certain man, kneeling down to him, 15 and saying, Lord, have mercy on my son, for he
is lunarick, and fore vexed : for oft-times he falleth 16 into the fire, and oft into the water. And I brought
him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and per
verse generation, how long shall I be with you ? how
long ihall 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
hour. 19 Then came the disciples to Jesus apart, and said, Why 26 could not we cast him out? And Jesus said unto
them, Because of your unbelief (f): for verily I say unto you, If ye have faith (g) as a grain of mustardseed, ye shall say unto this mountain, Remove
hence to yonder place, and it shall remove; and 21 nothing shall be impoffible unto you. Howbeit, this kind goeth not out, but by prayer and fasting (h).
in order to re&tify all things by preaching repentance, and turning men's hearts to receive the gospel.
(el The prophecy is already, fulfilled by John the Baptist, who came in the spirit and power of Elias. Chap. xi. 14. But instead of attending to him as the forerunner of Christ, they put him to death, as they will Christ himselt.
(f) Because of your want of stedfaft faith, or trust in the power of God.
(5) If you were duly established in a firm trust in God, any way proportioned to your office and advantages, the divine afinstance would enable you to work miracles, and you would find nothing too difficult for you in the great work to which you are appointed for the promoting the salvation of men.
(h) However, you must not expéet that ailistance, without a perLevering course of the most fervent devotion, and the Africteft felf-