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killed, and be raised again the Satan ; thou art an offence unto third day.

me; for thou savorest not the 22 Then Peter took him, and things that be of God, but those began to rebuke him, saying, Be that be of men. it far from thee, Lord : this 24 Then said Jesus unto his shall not be unto thee.

disciples, If any man will come 23 But he turned and said after me, let him deny himself, and unto Peter, Get thee behind me, take up

his cross,

and follow me. bers of the Sanhedrim, the greatest a manner which in itself was fitted Jewish tribunal.

to turn him away from his appointed 22. Rebuke him; expressed him- course. || An offence to me; a stum. self very earnestly, as it were in the bling-block. Peter's remark was unway of injunction, in opposition to pleasant to Jesus, because it was so what Jesus had said. As the time contrary to what Jesus foreknew, and drew near for Jesus to be delivered because, if acted on, it would be an up to his adversaries, he wished to occasion of sin. || Thou suvorest not ; prepare the minds of his disciples for thou dost not relish, or delight in. the event. They had hitherto cher. This sufficiently well expresses the ished very different ideas, and it was meaning of the original. It might surprising to them to be informed be more fully expressed thus : Thy that the Messiah would be put to views and feelings on this point, or death. Peter, with his characteristic thy sentiments and disposition, do not ardor, interposed, and, supposing, per- accord with God's, but with men's. haps, that the language of his Master Peter spoke like one who was anticiproceeded from some temporary fear pating worldly prosperity and human of the Jewish rulers, wished to give favor, and who had placed his hopes him a strong assurance that God on worldly grandeur, to be acquired would not permit such things to hap- by the Messiah, rather than on the pen to him. The Greek expression great spiritual. blessings which were for Be it far from thee, is, God be to result from the Messiah's coming: propitious to thce, have mercy 24. Having had so affecting a manithee ; equivalent to God forbid. festation of the low and earthly views

23. Get thee behind me; remove of the disciples, and of their need of out of my way, be not an obstacle a deeper spirit of self-denial, Jesus to me in my path of duty. Jesus proceeded to show them what temper wished that nothing should be pre- of mind it was necessary for one to sented to his own mind, or cherished possess, who would be truly his disciby others, in opposition to wiat he ple. Will come after me; wishes to knew was the divine plan. || Satan. be my disciple. | Take up his cross. This word, which, with us," is the The cross was an instrument of sename of the devil, was doubtless used, vere and ignominious capital punishin the time of our Lord, with a wider ment, inflicted by the Romans on extent of meaning. It is properly a servants, on robbers, assassins, and Hebrew word, which means adversa- rebels. It was introduced among the ry, or evil adviser. Thus, in 2 Sam. Jews from the Romans. A person 19:22, the sons of Zeruiah are called condemned to this mode of punish" adversaries,” that is, evil counsel- ment, was also compelled to carry his lors. The original Hebrew word for cross to the place of execution. To “ adversaries, is Satan. So here, the take up the cross, then, is to go forth. Saviour meant to call Peter an evil to severe and ignominious sufferings, adviser, for suggesting to his mind a even to the enduring of death in most course inconsistent with the will of painful and shameful forms. The God, and for expressing himself in meaning of the Saviour is, that a dis



25 For whosoever will save or what shall a man give in exhis life shall lose it: and who- change for his soul ? soever will lose his life for my 27 For the Son of man shall sake shall find it.

come in the glory of his Father, 26 For what is a man prof- with his angels, and then he ited, if he shall gain the whole shall reward every man accordworld, and lose his own soul? ing to his works. ciple of his must hold himself ready life hereafter, by the endeavor to gain to bear, out of regard to him, any the present world! Doubtless the Sasort and any extent of suffering and viour had in mind the loss of eternal shame. || Follow me. Jesus had been life. || What shall (can) a man give reviled, and was yet to be more re- in exchange for his soul? What can viled, and to suffer extreme anguish. a man give in order to have his life His disciples must possess the same restored to him, when once it is lost? spirit, and be willing, in the way of Such an inquiry may be applied either suffering, to follow a suffering Master. to this life or to the life which is to 25. Will save his life. In this con

Of course, the immediate refnection, the word life is used in a erence of the Saviour was to the life twofold signification; namely, as re- hereafter. ferring to mortal life and to immortal 27. For the Son of man shall come, life; to life here and to life hereafter. &c. Compare 25: 31. The Saviour || Shall lose it ; that is, his life. Who- referred to the final judgment. || In ever, in times of trouble respecting the glory of his Father ; in divine the cause of the Messiah, shall tim- majesty, with the power of God, in idly shrink from avowing attachment supreme power. Since there is to be to me, and, in order to escape death, a day of judgment, in which every man and to preserve his life, shall decline will receive a recompense according to follow me, will yet lose his life, that to his deeds, how important that we is, in the higher sense. Though he should act with habitual reference to inay save his life here, yet he will, it, and not be induced, by temptaby such a course, lose it hereafter. tions and sufferings on earth, in the And, on the other hand, he who haz- cause of Christ, to decline following ards, or loses, his life here, in conse- him! Such was the Saviour's idea; quence of his being my disciple, shall and it clearly shows that, in the presecure it hereafter, that is, shall have ceding verses, he was speaking of the his soul saved, shall secure immortal life hereafter as in danger of being lost, life.

by a solicitude to save the life here. 26. The Saviour then encouraged As parallel with Matt. 16 : 21-28, his disciples to the endurance of trials, see Mark 8: 31–38. Luke 9 : 22—27. by directing their thoughts to the life hereafter, as immensely outweighing REMARK. The solemn cautions of all objects that might appear valua- our Saviour, though peculiarly needble on earth. His own soul. In the ed by the disciples to whom they were original, his own life, just as in the first addressed, will be applicable in preceding verse. The language of all ages. His religion remains the this verse

was probably. proverbial, same, and the hearts of men are the and capable of being applied either to same, as when he was on earth. Difthe life here or to the life hereafter, ferent outward circumstances increase as the connection would indicate. It or diminish the dangers to our spiritwould indeed be a poor bargain to ual welfare. gain this world at the expense of losing our mortal life; for what recom- CONSIDER, 1. In matters of relipense should we then enjoy for all our gion, our own judgment and feelings toil? But how much worse to lose our must not be made a standard. The 28 Verily I say unto you, 2 And was transfigured beThere be some standing here fore them: and his face did which shall not taste of death, shine as the sun, and his raitill they see the Son of man ment was white as the light. coming in his kingdom.

3 And, behold, there appeared

unto them Moses and Elias talkCHAPTER XVII. ing with him.

4 Then answered Peter, and ND after six days, Jesus said unto Jesus, Lord, it is good

taketh Peter, James, and for us to be here: if thou wilt, John his brother, and bringeth let us make bere three tabernathem up into a high mountain, cles, one for thee, and one for apart,

Moses, and one for Elias. will of God must govern, and we the mountain spoken of is not known. ought cheerfully to conform to his will. It has frequently been supposed to It is not according to the plan of God, be Tabor, but without sufficient authat worldly greatness shall be sought thority. In the preceding chapter or expected by his people. vs. 22, 23. (v. 13), we read of Jesus being near

2. Self-denial is essential to being a to Cesarea Philippi. The mountain disciple of Christ. The spirit of self- might have been in the neighborhood denial, proceeding from love to Christ, of that city. To that mountain Jesus and supreme regard to his authority, had retired for prayer. See Luke is to have no limits; we must be ready 9: 28. to sacrifice even our lives, rather than 2. Transfigured; underwent a rebe willing to renounce him. v. 24. markable change in his appearance,

3. We ought always to act in view as is expressed in the following words of the final judgment, and the eternal of the verse. state of men. Such a view will dimin- 3. Elias ; the prophet Elijah. The ish the power of temptation, and arm conversation of Moses and Elijah with us with vigor in the endurance of Jesus was, according to Luke 9:31, trials.

respecting his death, which was soon 4. How valuable is the soul! Eve. to occur at Jerusalem. The interview ry thing ought to be hazarded, every with those long since departed saints thing ought to be endured, rather than must have been refreshing to the mind to lose our souls.

of Jesus, in view of his anticipated

sufferings. Even he would be con28. Taste of death; die. ll Coming soled and strengthened by a visit from in his kingdom; in his royalty, as the those who, like himself, had come on King Messiah, in the manifestation of divine errands to men, and who could glorious power. This manifestation

so deeply sympathize with him, both in was to occur during the lifetime of respect to his sorrows and in respect some who were then present. Our to the glory that should follow. minds re hence directed to the de.

4. Tabernacles; booths, made moststruction of Jerusalem and the ter- | ly of branches of trees. Mark (9:6) mination of the Jewish state, which and Luke (9 : 33) say, that Peter knew occurred between thirty and forty not what he was saying. The disci. years from this time ; and which opera, ples were taken by surprise; and ted signally to the establishment and without stopping calmly to reflect, spread of Christianity.

Peter gave utterance to his first emo

tions. When under the first influence CHAPTER XVII.

of sudden astonishment, a person often 1. A high mountain. The name of scarcely knows what he says. Besides,

5 While he yet spake, be-ed them, and said, Arise, ana hold, a bright cloud overshad- be not afraid. owed them : and, behold, a voice 8 And when they had lifted out of the cloud, which said, up their eyes, they saw no man, This is my beloved Son, in save Jesus only. whom I am well pleased : hear 9 And as they came down from

the mountain, Jesus charged 6 And when the disciples them, saying, Tell the vision heard it, they fell on their face, to no man, until the Son of and were sore afraid.

man be risen again from the 7 And Jesus came and touch- dead.

ye him.

the disciples were scarcely awakened laboring under much ignorance and frorn sleep. Luke 9 : 32.

misapprehension respecting the Mes5. A_bright cloud overshadowed siah ; but Jesus was gradually preparthem. The splendor that was reflected ing them for what was to take place. from the cloud probably overspread As parallel passages, read Mark 9 : the whole company ; but from the lan- 2–10. Luke 9: 28–36. guage in the original of Luke 9: 34, The scene on the mount of transfigit would seem, that the heavenly uration made a very deep impression visitants entered into the body of the on the disciples who witnessed it. Afcloud; and that from within the cloud, ter the Saviour's ascension, and when, in the hearing of the disciples without, by the descent of the Holy Spirit, they proceeded the sound of the words, were fully enlightened and fitted for This is my beloved Son, &c. || I am their work, they doubtless regarded well pleased. It was in immediate this scene as one of exceeding interest connection with conversation respect and importance. See 2 Pet. 1:16–18. ing the death of Jesus, that this dec- That what took place on the mount laration was made. Compare, here, was no illusion, but a solemn reality, John 10:17.

and was an event of no ordinary mag6. Sore afraid; exceedingly afraid. nitude in the life of Jesus, is manifest Such an unusual manifestation filled from the allusion to it which Peter them with amazement and dread. makes in the passage referred to.

9. Tell the vision to no man. The people were not yet sufficiently in. REMARK. We must not fail to noformed respecting the true nature of tice here, that the glorious scene on the Messiah's reign, to be told of what the mount took place in connection had taken place. They would proba- with prayer. God is peculiarly near bly have made a wrong use of it, re- to us, when we are sincerely and solgarding it as a signal that the Mes- emnly engaged in prayer. He often siah’s glorious earthly reign had com- manifests himself to the soul, shedding menced, and therefore holding them abroad his love, imparting glorious selves in readiness to engage in civil views of his own character and of disturbances. Nor were the disciples heaven, strengthening us for the enas yet so free from the expectation of durance of trials, and preparing us for an earthly reign, as to be qualified to unexpected events, whether of sorrow speak publicly on the event which or of joy. When we are anticipating had occurred. || Until the Son of man events adapted to try our faith and be risen, &c. From Mark 9. 10, it patience, not only is special prayer appears, that the disciples did not seasonable, but we are encouraged to know how to understand what Jesus hope that God will make special manisaid respecting “ rising from the dead.” festations of his love and power, and Like the Jews, in general, they were prepare us to pass through our trials


10 And his disciples asked son; for he is lunatic, and sore him, saying, Why then say the vexed, for ofttimes he falleth scribes, that Elias must first into the fire, and oft into the 'come?

water. 11 And Jesus answered and 16 And I brought him to thy said unto them, Elias truly disciples, and they could not shall first come, and restore all cure him. things :

17 Then Jesus answered and 12 But I say unto you, That said, O faithless and perverse Elias is come already, and they generation, how long shall I be knew him not, but have done with you? how long shall I sufunto him whatsoever they listed: fer you ? Bring him hither to likewise shall also the Son of me. man suffer of them.

18 And Jesus rebuked the 13 Then the disciples under- devil, and he departed out of stood that he spake unto them him: and the child was cured of John the Baptist.

from that very hour. 14 And when they were 19 Then came the disciples come to the multitude, there to Jesus, apart, and said, Why

to him a certain man could not we cast him out? kneeling down to him, and 20 And Jesus said unto saying,

them, Because of your unbe15 Lord, have mercy on my lief: for verily I say unto you, in such a manner as will adorn reli- of things. The Jews, in general, gion and render us useful.

cherished the opinion, that, in con

nection with the coming of Elijah, 10. Why then, &c. Elias, that is, there would be a renewal of the JewElijah, had just made his appearance ish commonwealth, or a restoration to to Jesus; and Jesus had forbidden its former power and splendor. The the disciples to say any thing on the right view was, that the expected subject. It was a common opinion, Elias would be sent to effect a radical taught by the scribes, that Elijah, the reformation among the people, and ancient prophet, was to appear and thus to restore such a righteous state give assistance to the Messiah. 11: of things as existed in the purest ages 14. 16: 14. Since he had now ap- of the nation. peared, the disciples may have thought, 12. Knero him not; they knew not that this was, in part at least, the ap- John the Baptist as the predicted Elias. pearing which was expected; but as They recognized him not in his true they were forbidden to say any thing character, nor did justice to him. publicly about it, they could not well Compare Mark 9: 11–13. || They reconcile this prohibition with the re- listed; they chose. ceived doctrine. Hence they asked, 15. Lunatic. See on 4: 24. Why then say the scribes ? Are they

17. Faithless and perverse generaright or wrong in this opinion ? tion; an exclamation which was ap

11. Elias truly shall first come; plicable to all the company, more or that is, it is indeed according to the less, and was intended to convey a redivine plan that Elias should precede buke both to the disciples and to the the Messiah. Mal. 4: 5. || Restore ull multitude. things; bring back the former state 20. Because of your unbelief. From



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