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Matthew Chapter 17
Commentary by Matthew Henry
In this chapter we have, I. Christ in
his pomp and glory transfigured, verses 1-13. II. Christ in
his power and grace, casting the devil out of a child,
verses 14-21. And, III. Christ in his poverty and great
humiliation, 1. Foretelling his own sufferings, verses 22,
23. 2. Paying tribute, verses 24-27. So that here is Christ,
the Brightness of his Father's glory, by himself purging our
sins, paying our debts, and destroying for us him that had
the power of death, that is, the devil. Thus were the
several indications of Christ's gracious intentions
admirable interwoven.
The Transfiguration of Christ.
Matthew 1:1-13 –
1 And after six days Jesus taketh
Peter, James, and John his 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. 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 make here three tabernacles; one for thee, and
one for Moses, and one for Elias. 5 While he yet spake,
behold, a bright cloud overshadowed them: and behold a voice
out of the cloud, which said, This is my beloved Son, in
whom I am well pleased; hear ye him. 6 And when the
disciples heard it, they fell on their face, and were sore
afraid. 7 And Jesus came and touched them, and said,
Arise, and be not afraid.
8 And when they had lifted up their
eyes, they saw no man, save Jesus only. 9 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 dead.
10 And his disciples asked him, saying, Why 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. 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 of them.
13 Then the disciples understood that he spake unto them of
John the Baptist.
We have here the story of Christ's
transfiguration; He has said that the Son of man should
shortly come in his kingdom, with which promise all the
three evangelists industriously connect this story; as if
Christ's transfiguration were intended for a specimen and an
earnest of the kingdom of Christ, and of that light and love
of his, which therein appears to his select and sanctified
ones. Peter speaks of this as the power and coming of our
Lord Jesus (2 Peter 1:16); because it was an emanation of
his power, and a previous notice of his coming, which was
fitly introduced by such prefaces.
When Christ was here in his
humiliation, though his state, in the main, was a state of
abasement and afflictions, there were some glimpses of his
glory intermixed, that he himself might be the more
encouraged in his sufferings, and others the less offended.
His birth, his baptism, his temptation, and his death, were
the most remarkable instances of his humiliation; and these
were each of them attended with some signal points of glory,
and the smiles of heaven. But the series of his public
ministry being a continued humiliation, here, just in the
midst of that, comes in this discovery of his glory. As, now
that he is in heaven, he has his condescension, so, when he
was on earth, he had his advancements.
Now concerning Christ's
transfiguration, observe,
I. The circumstances of it, which
are here noted, verse 1.
1. The time; six days after he had
the solemn conference with his disciples, Chapter 16:21. St.
Luke says It was about eight days after, six whole days
intervening, and this the eighth day, that day seven-night.
Nothing is recorded to be said or done by our Lord Jesus for
six days before his transfiguration; thus, before some great
appearances, there was silence in heaven for the space of
half an hour, Revelation 8:1. Then when Christ seems to be
doing nothing for his church, expect, ere long, something
more than ordinary.
2. The place; it was on top of a
high mountain apart. Christ chose a mountain, (1.) As a
secret place. He went apart; for though a city upon a hill
can hardly be hid, two or three persons upon a hill can
hardly be found; therefore their private oratories were
commonly on mountains. Christ chose a retired place to be
transfigured in, because his appearing publicly in his glory
was not agreeable to his present state; and thus he would
show his humility, and teach us that privacy much befriends
our communion with God. Those that would maintain
intercourse with Heaven, must frequently withdraw from the
converse and business of this world; and they will find
themselves never less alone than when alone, for the Father
is with them. (2.) Though a sublime place, elevated above
things below. Note, Those that would have a transforming
fellowship with God, must not only retire, but ascend; lift
up their hearts, and seek things above. The call is, Come up
hither, Revelation 4:1.
3. The witnesses of it. He took with
him Peter and James and John. (1.) He took three, a
competent number to testify what they should see; for out of
the mouth of two or three witnesses shall every word be
established. Christ makes his appearances certain enough,
but not too common; not to all the people, but to witnesses
(Acts 10:41), that they might be blessed, who have not seen,
and yet have believed. (2.) He took these three because they
were the chief of his disciples, the first three of the
worthies of the Son of David; probably they excelled in
gifts and graces; they were Christ's favorites, singled out
to be the witnesses of his retirements. They were present
when he raised the damsel to life, Mark 5:37. They were
afterward to be the witnesses of his agony, and this was to
prepare them for that. Note, A sight of Christ's glory,
while we are here in this world, is a good preparative for
our sufferings with him, as these are preparation for the
sight of his glory in the other world. Paul, who had
abundance of trouble, had abundance of revelations.
II. The manner of it (verse 2); He
was transfigured before them. The substance of his body
remained the same, but the accidents and appearances of it
were greatly altered; he was not turned into a spirit, but
his body, which had appeared in weakness and dishonor, now
appeared in power and glory. He was transfigured,
metamorphothe--he was metamorphosed. The profane poets
amused and abused the world with idle extravagant stories of
metamorphoses, especially the metamorphoses of their gods,
such as were disparaging and diminishing to them, equally
false and ridiculous; to these some think Peter has an eye,
when, being about to mention this transfiguration of Christ,
he says, We have not followed cunningly devised fables when
we made it known unto you, 2 Peter 1:16. Christ was both God
and man; but, in the days of his flesh, he took on him the
form of a servant--morphen doulou, Philippians 2:7. He drew
a veil over the glory of his godhead; but now, in his
transfiguration, he put by that veil, appeared en morphe
theou--in the form of God (Philippians 2:6), and gave his
disciples a glimpse of his glory, which could not but change
his form.
The great truth which we declare,
is, that God is light (1 John 1:5), dwells in the light (1
Timothy 6:16), covers himself with light, Psalm 104:2. And
therefore when Christ would appear in the form of God, he
appeared in light, the most glorious of all visible beings,
the first-born of the creation, and most nearly resembling
the eternal Parent. Christ is the Light; while he was in the
world, he shined in darkness, and therefore the world knew
him not (John 1:5, 10); but, at this time, that Light shined
out of the darkness.
Now his transfiguration appeared in
two things:
1. His face did shine as the sun.
The face is the principal part of the body, by which we are
known; therefore such a brightness was put on Christ's face,
that face which afterward he hid not from shame and
spitting. It shone as the sun when he goes forth in his
strength, so clear, so bright; for he is the Sun of
righteousness, the Light of the world. The face of Moses
shone but as the moon, with a borrowed reflected light, but
Christ's shone as the sun, with an innate inherent light,
which was the more sensibly glorious, because it suddenly
broke out, as it were, from behind a black cloud.
2. His raiment was white as the
light. All his body was altered, as his face was; so that
beams of light, darting from every part through his clothes,
made them white and glittering. The shining of the face of
Moses was so weak, that it could easily be concealed by a
thin veil; but such was the glory of Christ's body, that his
clothes were enlightened by it.
III. The companions of it. He will
come, at last, with ten thousands of his saints; and, as a
specimen of that, there now appeared unto them Moses and
Elias talking with him, verse 3. Observe, 1. There were
glorified saints attending him, that, when there were three
to bear record on earth, Peter, James, and John, there might
be some to bear record from heaven too. Thus here was a
lively resemblance of Christ's kingdom, which is made up of
saints in heaven and saints on earth, and to which belong
the spirits of just men made perfect. We see here, that they
who are fallen asleep in Christ are not perished, but exist
in a separate state, and shall be forthcoming when there is
occasion. 2. These two were Moses and Elias, men very
eminent in their day. They had both fasted forty days and
forty nights, as Christ did, and wrought other miracles, and
were both remarkable at their going out of the world as well
as in their living in the world. Elias was carried to heaven
in a fiery chariot, and died not. The body of Moses was
never found, possibly it was preserved from corruption, and
reserved for this appearance. The Jews had great respect for
the memory of Moses and Elias, and therefore they came to
witness of him, they came to carry tidings concerning him to
the upper world. In them the law and the prophets honored
Christ, and bore testimony to him. Moses and Elias appeared
to the disciples; they saw them, and heard them talk, and,
either by their discourse or by information from Christ,
they knew them to be Moses and Elias; glorified saints shall
know one another in heaven. They talked with Christ. Note,
Christ has communion with the blessed, and will be no
stranger to any of the members of that glorified
corporation. Christ was now to be sealed in his prophetic
office, and therefore these two great prophets were fittest
to attend him, as transferring all their honor and interest
to him; for in these last days God speaks to us by his Son,
Hebrews 1:1.
IV. The great pleasure and
satisfaction that the disciples took in the sight of
Christ's glory. Peter, as usual, spoke or the rest; Lord, it
is good for us to be here. Peter here expresses,
1. The delight they had in this
converse; Lord, it is good to be here. Though upon a high
mountain, which we may suppose rough and unpleasant, bleak
and cold, yet it is good to be here. He speaks the sense of
his fellow-disciples; It is good not only for me, but for
us. He did not covet to monopolize this favor, but gladly
takes them in. He says this to Christ. Pious and devout
affections love to pour out themselves before the Lord
Jesus. The soul that loves Christ, and loves to be with him,
loves to go and tell him so; Lord, it is good for us to be
here. This intimates a thankful acknowledgment of his
kindness in admitting them to this favor. Note, Communion
with Christ is the delight of Christians. All the disciples
of the Lord Jesus reckon it is good for them to be with him
in the holy mount. It is good to be here where Christ is,
and whither he brings us along with him by his appointment;
it is good to be here, retired and alone with Christ; to be
here, where we may behold the beauty of the Lord Jesus,
Psalm 27:4. It is pleasant to hear Christ compare notes with
Moses and the prophets, to see how all the institutions of
the law, and all the predictions of the prophets, pointed at
Christ, and were fulfilled in him.
2. The desire they had of the
continuance of it; Let us make here three tabernacles. There
was in this, as in many other of Peter's sayings, a mixture
of weakness and of goodwill, more zeal than discretion.
(1.) Here was a zeal for this
converse with heavenly things, a laudable complacency in the
sight they had of Christ's glory. Note, Those that by faith
behold the beauty of the Lord in his house, cannot but
desire to dwell there all the days of their life. It is good
having a nail in God's holy place (Ezra 9:8), a constant
abode; to be in holy ordinances as a man at home, not as a
wayfaring man. Peter thought this mountain was a fine spot
of ground to build upon, and he was for making tabernacles
there; as Moses in the wilderness made a tabernacle for the
Shechinah, or divine glory.
It argued great respect for his
Master and the heavenly guests, with some commendable
forgetfulness of himself and his fellow-disciples, that he
would have tabernacles for Christ, and Moses, and Elias, but
none for himself. He would be content to lie in the open
air, on the cold ground, in such good company; if his Master
have but where to lay his head, no matter whether he himself
has or no.
(2.) Yet in this zeal he betrayed a
great deal of weakness and ignorance. What need had Moses
and Elias of tabernacles? They belonged to that blessed
world, where they hunger no more, nor doth the sun light
upon them. Christ had lately foretold his sufferings, and
bidden his disciples expect the like; Peter forgets this,
or, to prevent it, will needs be building tabernacles in the
mount of glory, out of the way of trouble. Still he harps
upon, Master, spare thyself, though he had been so lately
checked for it. Note, There is a proneness in good men to
expect the crown without the cross. Peter was for laying
hold of this as the prize, though he had not yet fought his
fight, nor finished his course, as those other disciples,
Chapter 20:21. We are out in our aim, if we look for a
heaven here upon earth. It is not for strangers and pilgrims
(such as we are in our best circumstances in this world), to
talk of building, or to expect a continuing city.
Yet it is some excuse for the
incongruity of Peter's proposal, not only that he knew not
what he said (Luke 9:33), but also that he submitted the
proposal to the wisdom of Christ; If you will, let us make
tabernacles. Note, Whatever tabernacles we propose to make
to ourselves in this world, we must always remember to ask
Christ's leave.
Now to this which Peter said, there
was no reply made; the disappearing of the glory would soon
answer it. They that promise themselves great things on
earth will soon be undeceived by their own experience.
V. The glorious testimony which God
the Father gave to our Lord Jesus, in which he received from
him honor and glory (2 Peter 1:17), when there came this
voice from the excellent glory. This was like proclaiming
the titles of honor or the royal style of a prince, when, at
his coronation, he appears in his robes of state; and be it
known, to the comfort of mankind, the royal style of Christ
is taken from his mediation. Thus, in vision, he appeared
with a rainbow, the seal of the covenant, about his throne
(Revelation 4:3); for it is his glory to be our Redeemer.
Now concerning this testimony from
heaven to Christ, observe.
1. How it came, and in what manner
it was introduced.
(1.) There was a cloud. We find
often in the Old Testament, that a cloud was the visible
token of God's presence; he came down upon mount Sinai in a
cloud (Exodus 19:9), and so to Moses, Exodus 34:5; Numbers
11:25. He took possession of the tabernacle in a cloud, and
afterwards of the temple; where Christ was in his glory, the
temple was, and there God showed himself present. We know
not the balancing of the clouds, but we know that much of
the intercourse and communication between heaven and earth
is maintained by them. By the clouds vapors ascend, and
rains descend; therefore God is said to make the clouds his
chariots; so he did here when he descended upon this mount.
(2.) It was a bright cloud. Under
the law it was commonly a thick and dark cloud that God made
the token of his presence; he came down upon mount Sinai in
a thick cloud (Exodus 19:16), and said he would dwell in
thick darkness; see 1 Kings 8:12. But we are now come, not
to the mount that was covered with thick blackness and
darkness (Hebrews 12:18), but to the mount that is crowned
with a bright cloud. Both the Old-Testament and the
New-Testament dispensation had tokens of God's presence; but
that was a dispensation of darkness, and terror, and
bondage, this of light, love, and liberty.
(3.) It overshadowed them. This
cloud was intended to break the force of that great light
which otherwise would have overcome the disciples, and have
been intolerable; it was like the veil which Moses put upon
his face when it shone. God, in manifesting himself to his
people, considers their frame. This cloud was to their eyes
as parables to their understandings, to convey spiritual
things by things sensible, as they were able to bear them.
(4.) There came a voice out of the
cloud, and it was the voice of God, who now, as of old,
spoke in the cloudy pillar, Psalm 99:7. Here was no thunder,
or lightning, or voice of a trumpet, as there was when the
law was given by Moses, but only a voice, a still small
voice, and that not ushered in with a strong wind, or an
earthquake, or fire, as when God spoke to Elias, 1 Kings
19:11, 12. Moses then and Elias were witnesses, that in
these last days God hath spoken to us by his Son, in another
way than he spoke formerly to them. This voice came from the
excellent glory (2 Peter 1:17), the glory which excels, in
comparison of which the former had no glory; though the
excellent glory was clouded, yet thence came a voice, for
faith comes by hearing.
2. What this testimony from heaven
was; This is my beloved Son, hear ye him. Here we have,
(1.) The great gospel mystery
revealed; This is my beloved Son, in whom I am well pleased.
This was the very same that was spoken from heaven at his
baptism (Chapter 3:17); and it was the best news that ever
came from heaven to earth since man sinned. It is to the
same purport with that great doctrine (2 Corinthians 5:19),
That God was in Christ, reconciling the world unto himself.
Moses and Elias were great men, and favorites of Heaven, yet
they were but servants, and servants that God was not always
well pleased in; for Moses spoke unadvisedly, and Elias was
a man subject to passions; but Christ is a Son, and in him
God was always well pleased. Moses and Elias were sometimes
instruments of reconciliation between God and Israel; Moses
was a great intercessor, and Elias a great reformer; but in
Christ God is reconciling the world; his intercession is
more prevalent than that of Moses, and his reformation more
effectual than that of Elias.
This repetition of the same voice
that came from heaven at his baptism was no vain repetition;
but, like the doubling of Pharaoh's dream, was to show the
thing was established. What God hath thus spoken once, yea
twice, no doubt he will stand to, and he expects we should
take notice of it. It was spoken at his baptism, because
then he was entering upon his temptation, and his public
ministry; and now it was repeated, because he was entering
upon his sufferings, which are to be dated from hence; for
now, and not before, he began to foretell them, and
immediately after his transfiguration it is said (Luke
9:51), that the time was come that he should be received up;
this therefore was then repeated, to arm him against the
terror, and his disciples against the offence, of the cross.
When sufferings begin to abound, consolations are given in
more abundantly, 2 Corinthians 1:5.
(2.) The great gospel duty required,
and it is the condition of our benefit by Christ; Hear ye
him. God is well pleased with none in Christ but those that
hear him. It is not enough to give him the hearing (what
will that avail us?) but we must hear him and believe him,
as the great Prophet and Teacher; hear him, and be ruled by
him, as the great Prince and Lawgiver; hear him, and heed
him. Whoever would know the mind of God, must hearken to
Jesus Christ; for by him God has in these last days spoken
to us. This voice from heaven has made all the sayings of
Christ as authentic as if they had been thus spoken out of a
cloud. God does here, as it were, turn us over to Christ for
all the revelations of his mind; and it refers to that
prediction concerning the Prophet God would raise up like
unto Moses (Deuteronomy 18:18); him shall ye hear.
Christ now appeared in glory; and
the more we see of Christ's glory, the more cause we shall
see to hearken to him: but the disciples were gazing on that
glory of his which they saw; they are therefore bid not to
look at him, but to hear him. Their sight of his glory was
soon intercepted by the cloud, but their business was to
hear him. We walk by faith, which comes by hearing, not by
sight, 2 Corinthians 5:7.
Moses and Elias were now with him;
the law and the prophets; hitherto it was said, Hear them,
Luke 16:29. The disciples were ready to equal them with
Christ, when they must have tabernacles for them as well as
for him. They had been talking with Christ, and probably the
disciples were very desirous to know what they said, and to
hear something more from them; No, says God, hear him, and
that is enough; him, and not Moses and Elias, who were
present, and whose silence gave consent to this voice; they
had nothing to say to the contrary; whatever interest they
had in the world as prophets, they were willing to see it
all transferred to Christ, that in all things he might have
the pre-eminence. Be not troubled that Moses and Elias make
so short a stay with you; hear Christ, and you will not want
them.
IV. The fright which the disciples
were put into by this voice, and the encouragement Christ
gave them.
1. The disciples fell on their
faces, and were sore afraid. The greatness of the light, and
the surprise of it, might have a natural influence upon
them, to dispirit them. But that was not all, ever since man
sinned, and heard God's voice in the garden, extraordinary
appearances of God have ever been terrible to man, who,
knowing he has no reason to expect any good, has been afraid
to hear any thing immediately from God. Note, even then when
fair weather comes out of the secret place, yet with God is
terrible majesty, Job 37:22. See what dreadful work the
voice of the Lord makes, Psalm 24:4. It is well for us that
God speaks to us by men like ourselves, whose terror shall
not make us afraid.
2. Christ graciously raised them up
with abundance of tenderness. Note, The glories and
advancements of our Lord Jesus do not at all lessen his
regard to, and concern for, his people that are compassed
about with infirmity. It is comfortable to think, that now,
in his exalted state, he has a compassion for, and
condescends to, the meanest true believer. Observe here,
(1.). What he did; he came, and touched them. His approaches
banished their fears; and when they apprehended that they
were apprehended of Christ, there needed no more to make
them easy. Christ laid his right hand upon John is a like
case, and upon Daniel, Revelation 1:17; Daniel 8:18; 10:18.
Christ's touches were often healing, and here they were
strengthening and comforting. (2.) What he said; Arise, and
be not afraid. Note, Though a fear of reverence in our
converse with Heaven is pleasing to Christ, yet a fear of
amazement is not so, but must be striven against. Christ
said, Arise. Note, It is Christ by his word, and the power
of his grace going along with it, that raises up good men
from their dejections, and silences their fears; and none
but Christ can do it; Arise, be not afraid. Note, causeless
fears would soon vanish, if we would not yield to them, and
lie down under them, but get up, and do what we can against
them. Considering what they had seen and heard, they had
more reason to rejoice than to fear, and yet, it seems, they
needed this caution. Note, Through the infirmity of the
flesh, we often frighten ourselves with that wherewith we
should encourage ourselves. Observe, After they had an
express command from heaven to hear Christ, the first word
they had from him was, Be not afraid, hear that. Note,
Christ's errand into the world was to give comfort to good
people, that, being delivered out of the hands of their
enemies, they might serve God without fear, Luke 1:74, 75.
VII. The disappearing of the vision
(verse 8); They lift up themselves, and then lift up their
eyes, and saw no man, save Jesus only. Moses and Elias were
gone, the rays of Christ's glory were laid aside, or veiled
again. They hoped this had been the day of Christ's entrance
into his kingdom, and his public appearance in that external
splendor which they dreamed of; but see how they are
disappointed. Note, It is not wisdom to raise our
expectations high in this world, for the most valuable of
our glories and joys here are vanishing, even those of near
communion with God are so, not a continual feast, but a
running banquet. If sometimes we are favored with special
manifestations of divine grace, glimpses and pledges of
future glory, yet they are withdrawn presently; two heavens
are too much for those to expect that never deserve one. Now
they saw no man, save Jesus only. Note, Christ will tarry
with us when Moses and Elias are gone. The prophets do not
live for ever (Zechariah 1:5), and we see the period of our
ministers' conversation; but Jesus Christ is the same
yesterday, to-day, and for ever, Hebrews 13:7, 8.
VIII. The discourse between Christ
and his disciples as they came down from the mountain, verse
9-13.
Observe, 1. They came down from the
mountain. Note, We must come down from the holy mountains,
where we have communion with God, and complacency in that
communion, and of which we are saying. It is good to be
here; even there we have no continuing city. Blessed be God,
there is a mountain of glory and joy before us, whence we
shall never come down. But observe, When the disciples came
down, Jesus came with them. Note, When we return to the
world again after an ordinance, it must be our care to take
Christ with us, and then it may be our comfort that he is
with us.
2. As they came down, they talked of
Christ. Note, When we are returning from holy ordinance, it
is good to entertain ourselves and one another with
discourse suitable to the work we have been about. That
communication which is good to the use of edifying is then
in a special manner seasonable; as, on the contrary, that
which is corrupt, is worse then than at another time.
Here is, (1.) The charge that Christ
gave the disciples to keep the vision very private for the
present (verse 9); Tell it to no man till the Son of man is
risen. If they had proclaimed it, the credibility of it
would have been shocked by his sufferings, which were now
hastening on. But let the publication of it be adjourned
till after his resurrection, and then that and his
subsequent glory will be a great confirmation of it. Note,
Christ observed a method in the manifestation of himself; he
would have his works put together, mutually to explain and
illustrate each other, that they might appear in their full
strength and convincing evidence. Every thing is beautiful
in its season. Christ's resurrection was properly the
beginning of the gospel state and kingdom, to which all
before was but preparatory and by way of preface; and
therefore, though this was transacted before, it must not be
produced as evidence till then (and then it appears to have
been much insisted on by 2 Peter 1:16-18), when the religion
it was designed for the confirmation of was brought to its
full consistence and maturity. Christ's time is the best and
fittest for the manifesting of himself and must be attended
to by us.
(2.) An objection which the
disciples made against something Christ had said (verse 10);
"Why then say the scribes that Elias must first come? If
Elias make so short a stay, and is gone so suddenly, and we
must say nothing of him; why have we been taught out of the
law to expect his public appearance in the world immediately
before the setting up of the Messiah's kingdom? Must the
coming of Elias be a secret, which every body looks for?" or
thus; "If the resurrection of the Messiah, and with it the
beginning of his kingdom, be at hand, what becomes of that
glorious preface and introduction to it, which we expect in
the coming of Elias?" The scribes, who were the public
expositors of the law, said this according to the scripture
(Malachi 4:5); Behold I send you Elijah the prophet. The
disciples spoke the common language of the Jews, who made
that the saying of the scribes which was the saying of the
scripture, whereas of that which ministers speak to us
according to the word of God, we should say, "God speaks to
us, not the ministers;" for we must not receive it as the
word of men, 1 Thessalonians 2:13. Observe, When the
disciples could not reconcile what Christ said with what
they had heard out of the Old Testament, they desired him to
explain it to them. Note, When we are puzzled with scripture
difficulties, we must apply ourselves to Christ by prayer
for his Spirit to open our understandings and to lead us
into all truth.
(3.) The solving of this objection.
Ask, and it shall be given, ask instruction, and it shall be
given.
[1.] Christ allows the prediction
(verse 11); "Elias truly shall first come, and restore all
things; so far you are in the right." Christ did not come to
alter or invalidate any thing foretold in the Old Testament.
Note, Corrupt and mistaken glosses may be sufficiently
rejected and exploded, without diminishing or derogating
from the authority or dignity of the sacred text.
New-Testament prophecies are true and good, and are to be
received and improved, though some hot foolish men may have
misinterpreted them and drawn wrong inferences from them. He
shall come, and restore all things; not restore them to
their former state (John Baptist went not about to do that),
but he shall accomplish all things (so it may be read), all
things that were written of him, all the predictions of the
coming of Elias. John Baptist came to restore things
spiritually, to revive the decays of religion, to turn the
hearts of the fathers to the children; which means the same
with this, he shall restore all things. John preached
repentance, and that restores all things.
[2.] He asserts the accomplishment.
The scribes say true, that Elias is come, verse 12. Note,
God's promises are often fulfilled, and men perceive it not,
but enquire, Where is the promise? when it is already
performed. Elias is come, and they knew him not; they knew
him not to be the Elias promised, the forerunner of the
Messiah. The scribes busied themselves in criticizing upon
the scripture, but understood not by the signs of the times
the fulfilling of the scripture. Note, It is easier to
explain the word of God than to apply it and make a right
use of it. But it is no wonder that the morning star was not
observed, when he who is the Sun itself, was in the world,
and the world knew him not.
Because they knew him not, they have
done to him whatsoever they listed; if they had known, they
would not have crucified Christ, or beheaded John, 1
Corinthians ii. 8. They ridiculed John, persecuted him, and
at last put him to death; which was Herod's doing, but is
here charged upon the whole generation of unbelieving Jews,
and particularly the scribes, who, though they could not
prosecute John themselves, were pleased with what Herod did.
He adds, Likewise also shall the Son of man suffer of them.
Marvel not that Elias should be abused and killed by those
who pretended, with a great deal of reverence, to expect
him, when the Messiah himself will be in like manner
treated. Note, The sufferings of Christ took off the
strangeness of all other sufferings (John 15:18); when they
had imbrued their hands in the blood of John Baptist, they
were ready to do the like to Christ. Note, As men deal with
Christ's servants, so they would deal with him himself; and
they that are drunk with the blood of the martyrs still cry,
Give, give, Acts 12:1-3.
(4.) The disciples' satisfaction in
Christ's reply to their objection (verse 13); They
understood that he spoke unto them of John the Baptist. He
did not name John, but gives them such a description of him
as would put them in mind of what he had said to them
formerly concerning him; This is Elias. This is a profitable
way of teaching; it engages the learners' own thoughts, and
makes them, if not their own teachers, yet their own
remembrances; and thus knowledge becomes easy to him that
understands. When we diligently use the means of knowledge,
how strangely are mists scattered and mistakes rectified!
The Expulsion of a Demon.
Matthew 17:14-21 --
14 And when they 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
lunatic, 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 unbelief: for 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. 21 Howbeit this kind goeth not out but by prayer
and fasting.
We have here the miraculous cure of
a child that was lunatic and vexed with a devil. Observe,
I. A melancholy representation of
the case of this child, made to Christ by the afflicted
father. This was immediately upon his coming down from the
mountain where he was transfigured. Note, Christ's glories
do not make him unmindful of us and of our wants and
miseries. Christ, when he came down from the mount, where
had conversation with Moses and Elias, did not take state
upon him, but was as easy of access, as ready to poor
beggars, and as familiar with the multitude, as ever he used
to be. This poor man's address was very importunate; he came
kneeling to Christ. Note, Sense of misery will bring people
to their knees. Those who see their need of Christ will be
earnest, will be in good earnest, in their applications to
him; and he delights to be thus wrestled with.
Two things the father of the child
complains of.
1. The distress of his child (verse
15); Lord have mercy on my son. The affliction of the
children cannot but affect the tender parents, for they are
pieces of themselves. And the case of afflicted children
should be presented to God by faithful and fervent prayer.
This child's distemper, probably, disabled him to pray for
himself. Note, Parents are doubly concerned to pray for
their children, not only that are weak and cannot, but much
more that are wicked and will not, pray for themselves. Now,
(1.). The nature of this child's disease was very sad; He
was lunatic and sore vexed. A lunatic is properly one whose
distemper lies in the brain, and returns with the change of
the moon. The devil, by the divine permission, either caused
this distemper, or at least concurred with it, to heighten
and aggravate it. The child had the falling-sickness, and
the hand of Satan was in it; by it he tormented then, and
made it much more grievous than ordinarily it is. Those whom
Satan got possession of, he afflicted by those diseases of
the body which do most affect the mind; for it is the soul
that he aims to do mischief to. The father, in his complain,
says, He is lunatic, taking notice of the effect; but
Christ, in the cure, rebuked the devil, and so struck at the
cause. Thus he doth in spiritual cures. (2.) The effects of
the disease were very deplorable; He oft falls into the
fire, and into the water. If the force of the disease made
him to fall, the malice of the devil made him to fall into
the fire or water; so mischievous is he where he gains
possession and power in any soul. He seeks to devour, 1
Peter 5:8.
2. The disappointment of his
expectation from the disciples (verse 16); I brought him to
thy disciples, and they could not cured him. Christ gave his
disciples power to cast out devils (Chapter 10:1, 8), and
therein they were successful (Luke 10:17); yet at this time
they failed in the operation, though there were nine of them
together, and before a great multitude. Christ permitted
this, (1.) To keep them humble, and to show their dependence
upon him, that without him they could do nothing. (2.) To
glorify himself and his own power. It is for the honor of
Christ to come in with help at a dead-lift, when other
helpers cannot help. Elisha's staff in Gehazi's hand will
not raise the child: he must come himself. Note, There are
some special favors which Christ reserves the bestowment of
to himself; and sometimes he keeps the cistern empty; that
he may bring us to himself, the Fountain. But the failures
of instruments shall not hinder the operations of his grace,
which will work, if not by them, yet without them.
II. The rebukes that Christ gave to
the people first, and then to the devil.
1. He chided those about him (verse
17); O faithless and perverse generation! This is not spoken
to the disciples, but to the people, and perhaps especially
to the scribes, who are mentioned in Mark 9:14, and who, as
it should seem, insulted over the disciples, because they
had now met with a case that was too hard for them. Christ
himself could not do many mighty works among a people in
whom unbelief reigned. It was here owing to the
faithlessness of this generation, that they could not obtain
those blessings from God, which otherwise they might have
had; as it was owing to the weakness of the disciples'
faith, that they could not do those works for God, which
otherwise they might have done. They were faithless and
perverse. Note, Those that are faithless will be perverse;
and perverseness is sin in its worst colors. Faith is
compliance with God, unbelief is opposition and
contradiction to God. Israel of old was perverse, because
faithless (Psalm 95:9), forward, for in them is no faith,
Deuteronomy 32:20.
Two things he upbraids them with.
(1.) His presence with them so long; "How long shall I be
with you? Will you always need my bodily presence, and never
come to such maturity as to be fit to be left, the people to
the conduct of the disciples, and the disciples to the
conduct of the Spirit and of their commission? Must the
child be always carried, and will it never learn to go
alone?" (2.) His patience with them so long; How long shall
I suffer you? Note, [1.] The faithlessness and perverseness
of those who enjoy the means of grace are a great grief to
the Lord Jesus. Thus did he suffer the manners of Israel of
old, Acts 13:18. [2.] The longer Christ has borne with a
perverse and faithless people, the more he is displeased
with their perverseness and unbelief; and he is God, and not
man, else he would not suffer so long, nor bear so much, as
he doth.
2. He cured the child, and set him
to-rights again. He called, Bring him hither to me. Though
the people were perverse, and Christ was provoked, yet care
was taken of the child. Note, Though Christ may be angry, he
is never unkind, nor doth he, in the greatest of his
displeasure, shut up the bowels of his compassion from the
miserable; Bring him to me. Note, When all other helps and
succors fail, we are welcome to Christ, and may be confident
in him and in his power and goodness.
See here an emblem of Christ's
undertaking as our Redeemer.
(1.) He breaks the power of Satan
(verse 18); Jesus rebuked the devil, as one having
authority, who could back with force his word of command.
Note, Christ's victories over Satan are obtained by the
power of his word, the sword that comes out of his mouth,
Revelation 19:21. Satan cannot stand before the rebukes of
Christ, though his possession has been ever so long. It is
comfortable to those who are wrestling with principalities
and powers, that Christ hath spoiled them, Colossians 2:15.
The lion of the tribe of Judah will be too hard for the
roaring lion that seeks to devour.
(2.) He redresses the grievances of
the children of men; The child was cured from that very
hour. It was an immediate cure, and a perfect one. This is
an encouragement to parents to bring their children to
Christ, whose souls are under Satan's power; he is able to
heal them, and as willing as he is able. Not only bring them
to Christ by prayer, but bring them to the word of Christ,
the ordinary means by which Satan's strongholds are
demolished in the soul. Christ's rebukes, brought home to
the heart, will ruin Satan's power there.
III. Christ's discourse with his
disciples hereupon.
1. They ask the reason why they
could not cast out the devil at this time (verse 19); They
came to Jesus apart. Note, Ministers, who are to deal for
Christ in public, have need to keep up a private communion
with him, that they may in secret, where no eye sees, bewail
their weakness and straitness, their follies and
infirmities, in their public performances, and enquire into
the cause of them. We should make use of the liberty of
access we have to Jesus apart, where we may be free and
particular with him. Such questions as the disciples put to
Christ, we should put to ourselves, in communing with our
own hearts upon our beds; Why were we so dull and careless
at such a time? Why came we so much short in such a duty?
That which is amiss may, when found out, be amended.
2. Christ gives them two reasons why
they failed.
(1.) It was because of their
unbelief, verse 20. When he spoke to the father of the child
and to the people, he charged it upon their unbelief; when
he spoke to his disciples, he charged it upon theirs; for
the truth was, there were faults on both sides; but we are
more concerned to hear of our own faults than of other
people's, and to impute what is amiss to ourselves than to
others. When the preaching of the word seems not to be so
successful as sometimes it has been, the people are apt to
lay all the fault upon the ministers, and the ministers upon
the people; whereas, it is more becoming for each to own his
own faultiness, and to say, "It is owing to me." Ministers,
in reproving, must learn thus to give to each his portion of
the word; and to take people off from judging others, by
teaching all to judge themselves; It is because of your
unbelief. Though they had faith, yet that faith was weak and
ineffectual. Note, [1.] As far as faith falls short of its
due strength, vigor, and activity, it may truly be said,
"There is unbelief." Many are chargeable with unbelief, who
yet are not to be called unbelievers. [2.] It is because of
our unbelief, that we bring so little to pass in religion,
and so often miscarry, and come short, in that which is
good.
Our Lord Jesus takes this occasion
to show them the power of faith, that they might not be
defective in that, another time, as they were now; If ye
have faith as a grain of mustard-seed, ye shall do wonders,
verse 20. Some make the comparison to refer to the quality
of the mustard-seed, which is, when bruised, sharp and
penetrating; "If you have an active growing faith, not dead,
flat, or insipid, you will not be baffled thus." But it
rather refers to the quantity; "If you had but a grain of
true faith, though so little that it were like that which is
the least of all seeds, you would do wonders." Faith in
general is a firm assent to, a compliance with, and a
confidence in, all divine revelation. The faith here
required, is that which had for its object that particular
revelation by which Christ gave his disciples power to work
miracles in his name, for the confirmation of the doctrine
they preached. It was a faith in this revelation that they
were defective in; either doubting the validity of their
commission, or fearing that it expired with their first
mission, and was not to continue when they were returning to
their Master; or that it was some way or other forfeited or
withdrawn. Perhaps their Master's absence with the three
chief of his disciples, with a charge to the rest not to
follow them, might occasion some doubts concerning their
power, or rather the power of the Lord with them, to do
this; however, there were not, at present, such a strong
actual dependence upon, and confidence in, the promise of
Christ's presence with them, as there should have been. It
is good for us to be diffident of ourselves and of our own
strength; but it is displeasing to Christ, when we distrust
any power derived from him or granted by him.
If ye have ever so little of this
faith in sincerity, if ye truly rely upon the powers
committed to you, ye shall say to this mountain, Remove.
This is a proverbial expression, denoting that which
follows, and no more, Nothing shall be impossible to you.
They had a full commission, among other things, to cast out
devils without exception; but, this devil being more than
ordinarily malicious and inveterate, they distrusted the
power they had received, and so failed. To convince them of
this, Christ shows them what they might have done. Note, An
active faith can remove mountains, not of itself, but in the
virtue of a divine power engaged by a divine promise, both
which faith fastens upon.
(2.) Because there was something in
the kind of the malady, which rendered the cure more than
ordinarily difficult (verse 21); "This kind goes not out but
by prayer and fasting. This possession, which works by a
falling-sickness, or this kind of devils that are thus
furious, is not cast out ordinarily but by great acts of
devotion, and wherein ye were defective." Note, [1.] Though
the adversaries we wrestle, be all principalities and
powers, yet some are stronger than others, and their power
more hardly broken. [2.] The extraordinary power of Satan
must not discourage our faith, but quicken us to a greater
intenseness in the acting of it, and more earnestness in
praying to God for the increase of it; so some understand it
here; "This kind of faith (which removes mountains) doth not
proceed, is not obtained, from God, nor is it carried up to
its full growth, nor drawn out into act and exercise, but by
earnest prayer." [3.] Fasting and prayer are proper means
for the bringing down of Satan's power against us, and the
fetching in of divine power to our assistance. Fasting is of
use to put an edge upon prayer; it is an evidence and
instance of humiliation which is necessary in prayer, and is
a means of mortifying some corrupt habits, and of disposing
the body to serve the soul in prayer. When the devil's
interest in the soul is confirmed by the temper and
constitution of the body, fasting must be joined with
prayer, to keep under the body.
Christ's Sufferings Foretold.
Matthew 17:22-23 --
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.
Christ here foretells his own
sufferings; he began to do it before (Chapter 16:21); and,
finding that it was to his disciples a hard saying, he saw
it necessary to repeat it. There are some things which God
speaks once, yea twice, and yet man perceives it not.
Observe here,
1. What he foretold concerning
himself--that he should be betrayed and killed. He perfectly
knew, before, all things that should come to him, and yet
undertook the work of our redemption, which greatly commends
his love; nay, his clear foresight of them was a kind of
ante-passion, had not his love to man made all easy to him.
(1.) He tells them that he should be
betrayed into the hands of men. He shall be delivered up (so
it might be read and understood of his Father's delivering
him up by his determined counsel and fore-knowledge, Acts
2:23; Romans 8:32); but as we render it, it refers to
Judas's betraying him into the hands of the priests, and
their betraying him into the hands of the Romans. He was
betrayed into the hands of men; men to whom he was allied by
nature, and from whom therefore he might expect pity and
tenderness; men whom he had undertaken to save, and from
whom therefore he might expect honor and gratitude; yet
these are his persecutors and murderers.
(2.) That they should kill him;
nothing less than that would satisfy their rage; it was his
blood, his precious blood, that they thirsted after. This is
the heir, come, let us kill him. Nothing less would satisfy
God's justice, and answer his undertaking; if he be a
Sacrifice of atonement, he must be killed; without blood no
remission.
(3.) That he shall be raised again
the third day. Still, when he spoke of his death, he gave a
hint of his resurrection, the joy set before him, in the
prospect of which he endured the cross, and despised the
shame. This was an encouragement, not only to him, but to
his disciples; for if he rise the third day, his absence
from them will not be long, and his return to them will be
glorious.
2. How the disciples received this;
They were exceedingly sorry. Herein appeared their love to
their Master's person, but with all their ignorance and
mistake concerning his undertaking. Peter indeed durst not
say any thing against it, as he had done before (Chapter
16:22), having then been severely chidden for it; but he,
and the rest of them, greatly lamented it, as it would be
their own loss, their Master's grief, and the sin and ruin
of them that did it.
Our Lord's Payment of Tribute.
Matthew 17:24-27 --
24 And when they were come to
Capernaum, they that received 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
thou, Simon? of whom do the kings of the earth take custom
or tribute? of their own children, or of strangers?
26 Peter saith unto him, Of strangers.
Jesus saith unto him, Then are
the children free. 27 Notwithstanding, lest we should offend
them, go thou to the sea, and cast a 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.
We have here an account of Christ's
paying tribute.
I. Observe how it was demanded,
verse 24. Christ was now at Capernaum, his headquarters,
where he mostly resided; he did not keep from thence, to
decline being called upon for his dues, but rather came
thither, to be ready to pay them.
1. The tribute demanded was not any
civil payment to the Roman powers, that was strictly exacted
by the publicans, but the church-duties, the half shekel,
about fifteen pence, which were required from every person
or the service of the temple, and the defraying of the
expenses of the worship there; it is called a ransom for the
soul, Exodus 30:12, & context. This was not so strictly
exacted now as sometimes it had been, especially not in
Galilee.
2. The demand was very modest; the
collectors stood in such awe of Christ, because of his
mighty works, that they durst not speak to him about it, but
applied themselves to Peter, whose house was in Capernaum,
and probably in his house Christ lodged; he therefore was
fittest to be spoken to as the housekeeper, and they
presumed he knew his Master's mind. Their question is, Doth
not your master pay tribute? Some think that they sought an
occasion against him, designing, if he refused, to represent
him as disaffected to the temple-service, and his followers
as lawless people, that would pay neither toll, tribute, nor
custom, Ezra 4:13. It should rather seem, they asked this
with respect, intimating, that if he had any privilege to
exempt him from this payment, they would not insist upon it.
Peter presently his word for his
Master; "Yes, certainly; my Master pays tribute; it is his
principle and practice; you need not fear moving it to him."
(1.) He was made under the law (Galatians 4:4); therefore
under this law he was paid for at forty days old (Luke
2:22), and now he paid for himself, as one who, in his state
of humiliation, had taken upon him the form of a servant,
Philippians 2:7, 8. (2.) He was made sin for us, and was
sent forth in the likeness of sinful flesh, Romans 8:3. Now
this tax paid to the temple is called an atonement for the
soul, Exodus 30:15. Christ, that in every thing he might
appear in the likeness of sinners, paid it though he had no
sin to atone for. (3.) Thus it became him to fulfill all
righteousness, chapter 3:15. He did this to set an example,
[1.] Of rendering to all their due, tribute to whom tribute
is due, Romans 13:7. The kingdom of Christ not being of this
world, the favorites and officers of it are so far from
having a power granted them, as such, to tax other people's
purses, that theirs are made liable to the powers that are.
[2.] Of contributing to the support of the public worship of
God in the places where we are. If we reap spiritual things,
it is fit that we should return carnal things. The temple
was now made a den of thieves, and the temple-worship a
pretence for the opposition which the chief priests gave to
Christ and his doctrine; and yet Christ paid this tribute.
Note, Church-duties, legally imposed, are to be paid,
notwithstanding church-corruptions. We must take care not to
use our liberty as a cloak of covetousness or maliciousness,
1 Peter 2:16. If Christ pay tribute, who can pretend an
exemption?
II. How it was disputed (verse 25),
not with the collectors themselves, lest they should be
irritated, but with Peter, that he might be satisfied in the
reason why Christ paid tribute, and might not mistake about
it. He brought the collectors into the house; but Christ
anticipated him, to give him a proof of his omniscience, and
that no thought can be withheld from him. The disciples of
Christ are never attacked without his knowledge.
Now, 1. He appeals to the way of the
kings of the earth, which is, to take tribute of strangers,
of the subjects of their kingdom, or foreigners that deal
with them, but not of their own children that are of their
families; there is such a community of goods between parents
and children, and a joint-interest in what they have, that
it would be absurd for the parents to levy taxes upon the
children, or demand any thing from them; it is like one hand
taxing the other.
2. He applies this to himself; Then
are the children free. Christ is the Son of God, and Heir of
all things; the temple is his temple (Malachi 3:1), his
Father's house (John 2:16), in it he is faithful as a Son in
his own house (Hebrews 3:6), and therefore not obliged to
pay this tax for the service of the temple. Thus Christ
asserts his right, lest his paying this tribute should be
misemployed to the weakening of his title as the Son of God,
and the King of Israel, and should have looked like a
disowning of it himself. These immunities of the children
are to be extended no further than our Lord Jesus himself.
God's children are freed by grace and adoption from the
slavery of sin and Satan, but not from their subjection to
civil magistrates in civil things; here the law of Christ is
express; Let every soul (sanctified souls not excepted) be
subject to the higher powers. Render to Cæsar the things
that are Cæsar's.
III. How it was paid,
notwithstanding, verse 27.
1. For what reason Christ waived his
privilege, and paid this tribute, though he was entitled to
an exemption - Lest we should offend them. Few knew, as
Peter did, that he was the Son of God; and it would have
been a diminution to the honor of that great truth, which
was yet a secret, to advance it now, to serve such a purpose
as this. Therefore Christ drops that argument, and
considers, that if he should refuse this payment, it would
increase people's prejudice against him and his doctrine,
and alienate their affections from him, and therefore he
resolves to pay it. Note, Christian prudence and humility
teach us, in many cases, to recede from our right, rather
than give offence by insisting upon it. We must never
decline our duty for fear of giving offence (Christ's
preaching and miracles offended them, yet he went on with
him, Chapter 15:12, 13, better offend men than God); but we
must sometimes deny ourselves in that which is our secular
interest, rather than give offence; as Paul, 1 Corinthians
8:13; Romans 14:13.
2. What course he took for the
payment of this tax; he furnished himself with money for it
out of the mouth of a fish (verse 27), wherein appears,
(1.) The poverty of Christ; he had
not fifteen pence at command to pay his tax with, though he
cured so many that were diseased; it seems, he did all
gratis; for our sakes he became poor, 2 Corinthians 8:9. In
his ordinary expenses, he lived upon alms (Luke 8:3), and in
extraordinary ones, he lived upon miracles. He did not order
Judas to pay this out of the bag which he carried; that was
for subsistence, and he would not order that for his
particular use, which was intended for the benefit of the
community.
(2.) The power of Christ, in
fetching money out of a fish's mouth for this purpose.
Whether his omnipotence put it there, or his omniscience
knew that it was there, it comes all to one; it was an
evidence of his divinity, and that he is Lord of hosts.
Those creatures that are most remote from man are at the
command of Christ, even the fishes of the sea are under his
feet (Psalm 8:5); and to evidence his dominion in this lower
world, and to accommodate himself to his present state of
humiliation, he chose to take it out of a fish's mouth, when
he could have taken it out of an angel's hand. Now observe,
[1.] Peter must catch the fish by
angling. Even in miracles he would use means to encourage
industry and endeavor. Peter has something to do, and it is
in the way of his own calling too; to teach us diligence in
the employment we are called to, and called in. Do we expect
that Christ should give to us? Let us be ready to work for
him.
[2.] The fish came up, with money in
the mouth of it, which represents to us the reward of
obedience in obedience. What work we do at Christ's command
brings its own pay along with it: In keeping God's commands,
as well as after keeping them, there is great reward, Psalm
19:11. Peter was made a fisher of men, and those that he
caught thus, came up; where the heart is opened to entertain
Christ's word, the hand is open to encourage his ministers.
[3.] The piece of money was just
enough to pay the tax for Christ and Peter. You shall find a
stater, the value of a Jewish shekel, which would pay the
poll-tax for two, for it was half a shekel, Exodus 30:13.
Christ could as easily have commanded a bag of money as a
piece of money; but he would teach us not to covet
superfluities, but, having enough for our present occasions,
therewith to be content, and not to distrust God, though we
live but from hand to mouth. Christ made the fish his
cash-keeper; and why may not we make God's providence our
storehouse and treasury? If we have a competency for today,
let to-morrow take thought for the things of itself. Christ
paid for himself and Peter, because it is probable that here
he only was assessed, and of him it was at this time
demanded; perhaps the rest had paid already, or were to pay
elsewhere. The papists make a great mystery of Christ's
paying for Peter, as if this made him the head and
representative of the whole church; whereas the payment of
tribute for him was rather a sign of subjection than of
superiority. His pretended successors pay no tribute, but
exact it. Peter fished for this money, and therefore part of
it went for his use. Those that are workers together with
Christ in winning souls shall shine with him. Give it for
thee and me. What Christ paid for himself was looked upon as
a debt; what he paid for Peter was a courtesy to him. Note,
it is a desirable thing, if God so please, to have
wherewithal of this world's goods, not only to be just, but
to be kind; not only to be charitable to the poor, but
obliging to our friends. What is a great estate good for,
but that it enables a man to do so much the more good?
Lastly, Observe, The evangelist
records here the orders Christ gave to Peter, the warrant;
the effect is not particularly mentioned, but taken for
granted, and justly; for, with Christ, saying and doing are
the same thing.
Friday Study Ministries
www.FridayStudy.org
Ron@FridayStudy.org
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