Chapter 6

This was an occasion on which Christ did not choose to display his glories to the eyes of the ignorant and impertinent mobs that usually thronged his path, drawn together as they were, by idle curiosity, by selfish wishes for relief from various diseases, or by the determination to profit by the mischief, which almost always results from such a promiscuous assemblage. It may be fairly considered a moral impossibility, for such disorderly and spontaneous assemblies to meet, without more evils resulting, than can possibly be counterbalanced by the good done to the assembly as a whole, whatever it may be to individuals. So, at least, Jesus Christ seems always to have thought, for he never encouraged such gatherings, and took every desirable opportunity of getting rid of them, without injury to themselves, or of withdrawing himself quietly from them, as the easiest way of dispersing them; knowing how utterly hopeless must be the attempt to do any great good among such a set of idlers, compared with what he might do by private and special intercourse with individuals. It is worthy of note, that Matthew and all whose calls are described, were about their business. Thus, on an occasion already mentioned, when Jesus was walking by the sea of Galilee, with the simple object of doing most good, he did not seek among the multitude that was following him, for the devoted laborers whom he might call to the great work of drawing in men to the knowledge of the truth as revealed in him. No: he turned from all the zealous loungers who had left their business, if they had any, to drag about after the wonderful man who had attracted general attention by his great and good deeds. He dispatched them as fast as possible with a few words of instruction and exhortation; for though he did not seek these undesirable occasions, yet he would have been as much wanting in benevolence as in wisdom, if, when all the evils of such a throng had occurred by the meeting, he had not hastened to offer the speediest antidote to the mischief, and the best compensation for the loss of time to the company, by giving them such words of counsel, reproof, correction or encouragement, as, even when cast like bread upon the waters, or seed by the way side, might yet perchance, or by grace, “be found after many days,” returning to the hands of the giver, in gratitude, byspringing up and bearing some fruit to the praise and glory of God. Having thus sent off the throng, he addressed himself to the honest men whom he had found quietly following their daily employments, and immediately performed with them there, and, as is evident, mainly for their benefit, a most remarkable miracle; and when they had been thus impressed with his power and wisdom, summoned them to his aid in converting the world; sagely and truly judging, that those who had been faithful in few things, would be the best rulers over many things,——that they who had steadily and faithfully worked at their proper business, had the best talent and disposition for laboring in a cause which needed so much patient industry and steady application in its devotees. These were the men whom he hoped to make by his instructions, the successful founders of the Christian faith; and these were the very men whom, out of thousands who longed for the honors of his notice, he now chose as the objects of his special instruction and commission, and called them apart to view the display of the most wonderful mystery of his life.Among these three favored ones, we see Peter included, and his name, as usual,firstof all. By this it appears, that, however great his late unfortunate misapprehension of the character and office of Christ, and however he may have deserved the harsh rebuff with which his forward but well meant remonstrance was met; still he was so far from having lost his Master’s favor on this account, that he yet held the highest place in the favor of Jesus, who had been moved by the exposure of his favorite’s ignorance, only to new efforts to give him a just and clear view of the important truths in which he was most deficient; for after all, there was nothingverysurprising in Peter’s mistake. In pursuance of this design, he took these three, Peter, James and John, with him, up into the high mountain peaks of Hermon, from which their eyes might glance far south over the land of Israel——the land of their fathers for ages on ages, stretching away before them for a vast distance, and fancy could easily extend the view. In this land, so holy in the recollections of the past, so sad to the contemplation of the present, were to begin their mighty labors. Here, too, bright and early, one of the three was to end his; while his brother and friend were to spread their common Master’s dominion over thousands and millions who had never yet heard of that land, or its ancient faith. Jesus Christ always sought the lonely tops of mountains, with a peculiar zest, in his seasonsof retirement, as well as for the most impressive displays of his eloquence, or his miraculous power. The obvious reasons were the advantages of perfect solitude and security against sudden intrusion;——the free, pure air of the near heaven, and the broad light of the immense prospect, were powerful means of lifting the soul to a state of moral sublimity, equal to the impressions of physical grandeur, made by the objects around. Their most holy historical associations, moreover, were connected with the tops of high mountains, removed from which, the most awful scenes of ancient miracle would, to the fancy of the dweller of mountainous Palestine, have seemed stripped of their most imposing aids. Sinai, Horeb, Moriah, Zion, Ebal, Gerizim and Tabor, were the classic ground of Hebrew history, and to the fiery mind of the imaginative Israelite, their high tops seemed to tower in a religious♦sublimity, as striking and as lasting as their physical elevation. From these lofty peaks, so much nearer to the dwelling place of God, his soul took a higher flight than did ever the fancy of the Greek, from the classic tops of Parnassus, Pelion, Ida, or the skyish head of blue Olympus; and the three humble gazers, who now stood waiting there with their divine Master, felt, no doubt, their devotion proportionally exalted with their situation, by such associations. It was the same spirit, that, throughout the ancient world, led the earliest religionists to avail themselves of these physical advantages, as they did in their mountain worship, and with a success just in proportion as the purity and sincerity of their worship, and the high character of its object, corresponded with the lofty grandeur of the place.♦“snblimity” replaced with “sublimity”“Not vainly did the early Persian makeHis altar the high places, and the peakOf earth-o’er-gazing mountains, there to seekThe spirit, in whose honor shrines are weak,Upreared of human hands. Come and compareColumns and idol-dwellings, Goth or Greek,With nature’s realms of worship, earth and air;Nor fix on fond abodes to circumscribe thy prayer.”In such a scene, and inspired by such sympathies, were the chosen three, on this occasion. The bare details, as given in the three gospels, make it evident that the scene took place in the night, as will be shown in the course of the narrative; and this was in accordance also with Christ’s usual custom of choosing the night, as the season of solitary meditation and prayer. (Matthewxiv.23.) Having reached the top, he engaged himself and them in prayer. How solemn——how awful the scene! The Savior of all,afar from the abodes of men, from the sound and sight of human cares and sins, alone with his chosen three, on the vast mountains, with the world as far beneath their eyes as its thoughts were below their minds;——in the silence of the night, with the lights of the city and villages faintly gleaming in the distance on the lower hills and the plain,——with no sound near them but the murmuring of the night wind about the rocks,——with the dark canopy of gathering clouds above them,——Jesus prayed. His voice went up from this high altar of earth’s wide temple to the throne of his Father, to whom he commended in words of supplication, those who were to labor for him when his earthly work should cease. We may well suppose that the substance of his prayer was, that their thoughts, before so groveling, and now so devotedly clinging to visions of earthly dominion and personal aggrandizement, might “leave all meaner things, to low ambition and the pride of kings,” and might rise, as on that high peak, from earth towards heaven, to the just sense of the far higher efforts and honors to which they were destined. With their thoughts and feelings thus kindled with the holy associations of the hour, the place and the person, their souls must have risen with his in that solemn and earnest supplication, and their prayers for new devotion and exaltation of spirit must have been almost equally ardent. Probably some hours were passed in this employment, varied perhaps by the eloquent and pointed instructions given by Jesus, to prepare these chiefs of the apostolic band, for the full understanding of the nature of his mission and theirs. How vastly important to their success in their labors, and to their everlasting happiness, must these prayers and instructions have been! The three hearers, we may presume, gave for a long time the most devoted attention which a scene so impressive could awaken; but yet they were men, and weary ones too, for they had come a considerable distance up a very steep way, and it was now late at night,——no doubt long past their bed-time. The exercise which their journey to the spot had given them, was of a kind for which their previous habits of life had quite unfitted them. They were all fishermen, and had dwelt all their lives in the low flat country on the shores of lake Tiberias and the valley of the Jordan, where they had nothing to do with climbing hills. And though their constant habits of hard labor must have made them stout men in their vocation, yet we all know that the muscles called into action by the management of the boat and net, are very different from those which supportand advance a man in ascending acclivities. Every one that has noticed the sturdy arms and slender legs of most sailors, has had the practical proof, that a man may work all his life at pulling the seine and drag-net, hauling the ropes of a vessel, and tugging at the oar, without being thereby, in the slightest degree, fitted for labors of a different character. The work of toiling up a very high, steep mountain, then, was such as all their previous habits of life had wholly unfitted them for, and their over-stretched limbs and bodies must have been both sore and weary, so that when they came to a resting place, they very naturally were disposed to repose, and must have felt drowsy. In short, they fell asleep; and that too, as it would appear, in the midst of the prayers and counsels of their adorable Lord. And yet who, that considers all the reasons above given, can wonder? for it is very possible for a man to feel the highest interest in a subject offered to his consideration,——an interest, too, which may for a long time enable a zealous mind to triumph over bodily incapacity,——yet there is a point beyond which the most intense energy of mind cannot drag the sinking body, when fatigue has drained its strength, which nothing but sleep can renew. Men, when thus worn down, will sleep in the midst of a storm, or on the eve of certain death. In such a state were the bodies of the companions of Jesus, and thus wearied, they slept long, in spite of the storm which is supposed by many to have arisen, and to have been the immediate cause of some of the striking appearances which followed. It is said by many standard commentators, that the fairest account of such of the incidents as are connected with natural objects, is, that a tremendous thunder-storm came down upon the mountain while they were asleep, and that a loud peal bursting from this, was the immediate cause of their awaking. All the details that are given, certainly justify the supposition. They are described as suddenly starting from their sleep, in such a manner as would naturally follow only from a loud noise violently arousing the slumbering senses. Awakened thus by a peal of thunder, the first sight that struck their amazed eyes, was their Master, resplendent through the darkness of night and storm, with a brilliant light, that so shone upon him and covered him, as to change his whole aspect to a degree of glory indescribable. To add to their amazement and dread, they saw that he was not alone, but two mysterious and spiritual personages, announced to them as Moses and Elijah, were now his companions, having found means to join him, though high onthe mighty rock, alone and in darkness, so inaccessible to human approach. These two ancient servants of God now appeared by his beloved Son, whose labors, and doctrines and triumphs were so far to transcend theirs, and in the hearing of the three apostles, uttered solemn words of prophecy about his approaching death, and triumph over death. The two sons of Zebedee were so startled as to be speechless, but the boldness and the talkativeness of Peter, always so pre-eminent, enabled him, even here, to speak his deep awe and reverence. Yet confused with half-awakened sleep, and stunned by the bursting thunder, he spoke as a man thus suddenly awaked naturally speaks, scarcely separating the thoughts of his dream, from the objects that met his opening eye. He said “Lord, it is good for us to be here; and if thou wilt, let us make three tabernacles, (or resting places;) one for thee, one for Moses, and one for Elijah.” These things he said before his confused thoughts could fully arrange themselves into words proper to express his feelings of awe, and he, half dreaming still, hardly knew what he said. But as he uttered these words, the dark cloud above them suddenly descended upon the mountain’s head, inwrapping and overshadowing them, and amid the flash of lightnings and the roar of thunders, given out in the concussion, they distinguished, in no human voice, these awful words, “This is my beloved Son, in whom I am well pleased; hear ye him.” Who can wonder that a phenomenon so tremendous, both morally and physically, overwhelmed their senses, and, that alarmed beyond measure, they fell again on their faces to the earth, so astonished that they did not dare to rise or look up, until Jesus came to them and reassured them with his friendly touch, saying “Arise and be not afraid.” And lifting up their eyes, they saw no man any more, save Jesus only with themselves. The whole object of their retirement to this solitude being now accomplished, they prepared to return to those whom they had left to wonder at their strange absence. It was now probably about morning; the storm was passed,——the clouds had vanished,——the thunder was hushed, and the cheerful sun now shone on mountain and plain, illuminating their downward path towards the city, and inspiring their hearts with the joyous emotions suited to their enlarged views of their Lord’s kingdom, and their own duties. As they went down, Jesus charged them to tell no man what things they had seen, till he, the son of man, rose from the dead. And they kept it close, and told no man in those days any of those things which they hadseen. But they questioned much with one another what the rising from the dead should mean. So that it appears, that after all the repeated assurances Jesus had given them of the certainty of this event, they had never put any clear and definite meaning upon his words, and were still totally in the dark as to their essential import. This proof of their continued ignorance serves to confirm the view already taken of the way in which they understood, or rather misunderstood, the previous warning of the same event, in connection with his charge and rebuke of Peter. In connection also with what they had seen on the mountain, and the injunction of secrecy, another question arose, why they could not be allowed to speak freely on the subject. “For if they had now distinctly seen the prophet Elijah returned from the other world, as it appeared, why could they not properly announce publicly, so important and desirable an event? Else, why did the Jewish teachers say that Elijah must first come before the Messiah? And why, then, should they not freely offer their testimony of his presence with Jesus on this occasion, as the most satisfactory proof of his Messiahship?” The answer of Jesus very clearly informed them that they were not to consider this vision as having any direct connection with the prophecy respecting Elijah’s re-appearance, to precede and aid the true Messiah in the establishment of the ancient Jewish dominion; but that all that was intended in that prophecy had been fully brought to pass in the coming of John the Baptist, who, in the spirit and power of Elijah, had already run his bright but brief course as the Messiah’s precursor. With such interesting conversation they continued their course in returning towards the city. The way in which Luke here expresses the circumstances of the time of their return, is the last and most satisfactory proof to be offered of the fact, that their visit to the mountain had been in the night. His words are, “And it came to pass that on the next day, when they came down from the mountain, a large multitude met them,”&c.This shows that they did not go and return the same day, between sunrise and sunset; and the only reasonable supposition left to agree with the other circumstances, is, that they went at evening, and returned early in the morning of the next day. After their descent, they found that the remaining disciples had been making an unsuccessful attempt to relieve a lunatic person, who was relieved, however, at a word, as soon as brought to Jesus himself. They continued no very long time in this part of Galilee, after these events, butjourneyed slowly southwards, towards the part which Jesus had formerly made his home. This journey was made by him with particular care to avoid public notice, and it is particularly expressed by Mark that he went on this homeward journey through by-ways or less public roads than usual. For as he went, he renewed the sad warning, that he was in constant danger of being given up into the hands of the wicked men, who feeling reproved and annoyed by his life and doctrine, earnestly desired his death; and that soon their malice would be for a time successful, but that after they had done their worst, he should at last triumph over them. Still this assurance, obvious as its meaning may now seem to us, was not understood by them, and though they puzzled themselves extremely about it, they evidently considered their ignorance as of a somewhat justly blamable nature, for they dared not ask for a new explanation. This passage still farther shows, how far they must have been from rightly appreciating his first declaration on this subject. Having followed the less direct routes, for these reasons, he came, (doing much good on the journey, no doubt, in a quiet and unnoticed way, as we know he always did,) to Capernaum, which he still regarded as his home; and here again, as formerly, went directly to the house of Simon Peter, which he is represented as entering on his first arrival in the city, in such a way as to show that there was his dwelling, and a welcome entertainment. Indeed we know of no other friend whom he had in Capernaum, with whom he was on such terms of intimacy, and we cannot suppose that he kept house by himself,——for his relations had never yet removed from Nazareth.Of the scenes of the transfiguration, so great a variety of opinions have been entertained, that it would be impossible for me to discuss the various views within my narrow limits. The old speculations on the subject are very fully given in Poole’s Synopsis, and the modern ones by Kuinoel, who mentions a vast number of German writers, of whom few of us have ever seen even the names elsewhere.The view which I have taken is not peculiar to me, but is supported by many high authorities, and is in accordance with what seemed to me the simplest and fairest construction which could be put upon the facts, after a very full and minute consideration of the various circumstances, chronologically, topographically and grammatically. It should be noticed that my arrangement of the facts in reference to the time of day, is this. Jesus and the three disciples ascended the mountain in the evening, about sunset, remained there all night during a thunder-storm, and returned the next morning.THE TRIBUTE MONEY.On the occasion of his return and entrance into Peter’s house, a new instance occurred both of his wisdom and his special regard for this apostle. Some of those who went about legally authorized to collect the tax due from all conforming Jews, to defray theexpenses of the temple-worship at Jerusalem, appear to have been waiting for Christ’s return from this journey, to call on him for his share, if he were willing to pay it as a good Jew. They seem to have had some doubts, however, as to the manner in which so eminent a teacher would receive a call to pay those taxes, from which he might perhaps deem himself exempted by his religious rank, more especially as he had frequently denounced, in the most unmeasured terms, all those concerned in the administration of the religious affairs of the Jewish nation. As soon as he had returned, therefore, they took the precaution to make the inquiry of Peter, as the well-known intimate of Jesus, “Doth not your Master pay tribute?” Peter, knowing well the steady, open reverence which Jesus always manifested for all the established usages of his country, readily and unhesitatingly answered “Yes.” And when he was come into the house, and was upon the point of proposing the matter to him, Jesus anticipated him, saying, “How thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of the children of others?” Peter says, “From others’ children.” Jesus says again to him, “Then are the children free.” That is: “If, when the kings and rulers of the nations gather their taxes, for the support of their royal state and authority, they pass over their own children untaxed, as a thing of course, then I, the son of that God who is the eternal king of Israel, am fairly exempt from the payment of the sum due from other Jews, for the support of the ceremonials of my Father’s temple in Jerusalem.” Still he did not choose to avail himself of this honorable pretext, but went on to tell Simon, “Nevertheless, lest we should give needless occasion for offense, we will pay what they exact; and for this purpose, go thou to the sea, and take up the fish that comes up first; and when thou hast opened his mouth, thou shalt find a piece of money; take that and give it them for me and thee.”Anticipated him.——This word I substitute in the place of “prevented” which is the expression used in our common English Bible, and which in the changes of modern usage has entirely lost the signification which it had when the translators applied it to this passage. The Greek word here isπροεφθασεν, (proephthasen,) and literally means “forespake” or “spake before” him. This was the idea which the English translators wished to express by the word “prevented,” whose true original meaning is “anticipated,” or “was beforehand with him,” being in Latin compounded of the wordsprae, “before,” andvenio, “come.” Among the numerous conveniences of Webster’s improved edition of the Bible, for popular use, is the fact that in this and similar passages he has altered the obsolete expression, and changed it for a modern one, which is just and faithful to the original idea. In this passage I find he has very properly given the word above suggested, without my knowledge of the coincidence.Of the children of others.——This expression too is a variation from the common English translation, which here expresses itself so vaguely, that a common reader can get no just idea whatever of the passage, and is utterly unable to find the point of the allusion. The Greek word isαλλοτριων, (allotrion,) which is simply the genitive plural of an adjective, which means “of, or belonging to others,” and is secondarily applied also to “strangers, foreigners,”&c., as persons “belonging to other lands;” but the primary meaning is absolutely necessary to be given here, in order to do justice to the sense, since the idea is not that they take tribute money of foreigners rather than of their own subjects; but of their subjects rather than of their own children, who are to enjoy the benefit of the taxation.A piece of money.——The term thus vaguely rendered, is in Greekστατηρ, (stater,) which was a coin of definite value, being worth among the Jews about four attic drachms, and exactly equivalent to their shekel, a little more than half a dollar of federal money. The tax here paid was the half-shekel tax, due from every Jew for the service of the temple, so that the “piece of money,” being one shekel, was just sufficient to pay for both Jesus and Peter. The word translated “the tribute money” (in verse 24) is equally definite in the Greek,——διδραχμον, (didrachmon,) equivalent to the Jewishhalf-shekel, and being itself worth half astater. The stater, however, as a name for Attic and Byzantinegoldcoins, was equivalent to twenty or thirty times the value of the shekel. (See Stephens’s Thesaurus, Donnegan’s, Jones’s and Pickering’s Lexicons.) On this passage see Hammond’s Annotations, which are here quite full on values. See too, Lightfoot’s Horae Hebraica on Matthewxvii.25. Macknight’s Paraphrase, Poole and Kuinoel, for a very full account of the matter. Also my note on page32.There have been two different accounts of this little circumstance among commentators, some considering the tribute money to have been a Roman tax, and others taking the ground which I do, that it was the Jewish tax for the expenses of the temple-worship. The reasons may be found at great length, in some of the authorities just quoted; and it may be remarked that the point of the allusion in Jesus’s question to Peter, is all lost on the supposition of a Roman tax; for how could Jesus claim exemption as a son of the Roman emperor, as he justly could from the Jewish tax for the service of the heavenly king, his Father? The correspondence of values too, with the half-shekel tax, is another reason for adopting that view; nor is there any objection to it, except the circumstance, that the time at which this tax is supposed to have been demanded, does not agree with that to which the collection of the temple-tax was limited. (Exodusxxx.13, and Lightfoot on Matthewxvii.24.)THE QUESTION OF SUPERIORITY.Soon after the last mentioned event, there arose a discussion among the apostles, as to who should have the highest rank in the administration of the government of the Messiah’s kingdom, when it should be finally triumphantly established. The question shows how pitiably deficient they still were, in a proper understanding of the nature of the cause to which they were devoted; but the details of this circumstance may be deferred to a more appropriate place, under the lives of the persons, who, by their claims, afterwards originated a similar discussion, in connection with which this may be most properly mentioned. However, it cannot be amiss to remark here, that the very fact of such a discussion having arisen, shows, that no one supposed that, from the peculiar distinctions already conferred on Peter, he was entitled to the assumption of anything likepowerover the rest of the twelve, or that anything else than a peculiar regard of Christ for him, and a confidence in his zeal and ability to advance the great cause, was expressed in his late honorable and affectionate declarationto him. The occurrence of this discussion is also a high and satisfactory proof of Peter’s modest and unassuming disposition; for had he maintained among the apostles the authority and rank which his Master’s decided preference might seem to warrant, these high pretensions of the sons of Zebedee would not have been thus put forward against one so secure in Christ’s favor by high talents, and long habits of close intimacy.THE RULE OF BROTHERLY FORBEARANCE.The next occasion on which the name of Peter is mentioned in the gospels, is his asking Jesus, “how many times he should forgive an offending brother? If the brother should repeat the offenseseventimes, should he each time accord him the forgiveness asked?” This question was suggested to Peter’s mind, by the rules which Christ had just been giving his disciples, for the preservation of harmony, and for the redress of mutual grievances among them. His charge to them on this subject, injoined the repeated exercise of forbearance towards a brother who had trespassed, and urged the surrender of every imagined right of private redress, to the authority and sanction of the common assembly of the apostles. The absolute necessity of some such rule, for the very existence of the apostles’ union, was plain enough. They were men, with all the passions and frailties of common, uneducated men, and with all the peculiar, fervid energy, which characterizes the physiology of the races of south-western Asia. From the constant attrition of such materials, no doubt individually discordant in temperament and constitution, how could it be hoped, that in the common course of things, there would not arise frequent bursts of human passion, to mar or hinder the divine work which brought them together? With a most wise providence for these liabilities to disagreement, Jesus had just arranged a principle of reference and quiet decision, in all cases of dispute in which the bond of Christian fellowship would be strained or broken. His charge to them, all and each, was this: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, take with thee on thy second call, one or two more, that, according to the standard forms of the Mosaic law, by the mouth of two or three witnesses every word may be established. And if he shall refuse to hear them, tell it at last to the common assembly of the apostles; and after they have given their decision in favor of thejustice of the complaint and demand, if he still maintain his enmity and wrong against thee, thou art no longer held by the apostolic pledge to treat him with brotherly regard; but having slighted all friendly advice, and the common sentiment of the brethren, he has lost the privilege of their fellowship, and must be to thee as one of the low world around him——a heathen and an outcast Jew.” On this occasion, also, he renewed to them all, the commission to bind and loose, which he had before particularly delivered only to Peter. As he had, in speaking of the treatment, made abundant requisitions for the exercise of forbearance, without mentioning the proper limit to these acts of forgiveness, Peter now put his question: “If my brother sin against me seven times, and as often make the reparation which I may honestly ask, shall I continue to forgive him?” That is, “Shall I not seem, by these repeated acts of forbearance, at last to be offering him inducements to offend against one so placable? And if these transgressions are thus enormously multiplied, will it not be right that I should withhold the kind consideration which is made of so little account?” The answer of Jesus is, “I say to thee, not merely till seven times, but till seventy times seven.” That is, “To your forbearance towards an erring and returning Christian brother, there should be no limit but his own obstinate adhesion to his error. In coming out from the world to follow me, you have given up your natural rights to avenge, either legally or personally, those injuries which pass the bounds of common forbearance. The preservation of perfect harmony in the new community to which you have joined yourself, is of so much importance to the triumphant advancement of our cause, as to require justly all these sacrifices of personal ill-will.” With his usual readiness in securing an abiding remembrance of his great leading rules of action, Jesus, on this occasion, concluded the subject with illustrating the principle, by a beautiful parable or story; a mode of instruction, far more impressive to the glowing imagination of the oriental, than of the more calculating genius of colder races.This inquiry may have been suggested to Peter by a remark made by Christ, which is not given by Matthew as by Luke, (xvii.4.) “If he sin against thee seven times in a day, and seven times turn again,&c.thou shalt forgive him.” So Maldorat suggests, but it is certainly very hard to bring these two accounts to a minute harmony, and I should much prefer to consider Luke as having given a general statement of Christ’s doctrine, without referring to the occasion or circumstances, while Matthew has given a more distinct account of the whole matter. The discrepancy between the two accounts has seemed so great, that the French harmonists, Newcome, LeClerc, Macknight, Thirlwall, and Bloomfield, consider them as referring tototally different occasions,——that in Matthew occurring in Capernaum, but that in Luke, after his journey to Jerusalem to the feast of the tabernacles. But the utter absence of all chronological order in the greater part of Luke’s gospel, is enough to make us suspect, that the event he alludes to may coincide with that of Matthew’s story, since the amount of the precept, and the general form of expression, is the same in both cases. This is the view taken by Rosenmueller, Kuinoel, Vater, Clarke, Paulus, and which seems to be further justified by the consideration, that the repetition of the precept must have been entirely unnecessary, after having been so clearly laid down, and so fully re-examined in answer to Peter’s inquiry, as given by Matthew.Seven times.——This number was a general expression among the Hebrews for a frequent repetition, and was perfectly vague and indefinite as to the number of repetitions, as is shown in many instances in the Bible where it occurs.Seventy times seven, was another expression of the recurrences carried to a superlative number, and is also a standard Hebraism, (as in Genesisiv.24.) See Poole, Lightfoot, Clarke, Scott, and other commentators, for Rabbinical illustrations of these phrases.A heathen and an outcast.——This latter expression I have chosen, as giving best the full force of the namepublican, which designated a class of men among the Jews, who were considered by all around them as having renounced national pride, honor and religion, for the base purpose of worldly gain; serving under the Roman government as tax-gatherers, that is, hiring the taxes of a district, which they took by paying the government a definite sum, calculating to make a rich profit on the bargain by systematic extortion and oppression. The name, therefore, was nearly synonymous with the modern word renegade,——one who, for base motives, has renounced the creed and customs of his fathers.THE JOURNEY TO JERUSALEM.The occurrence which occasioned this discussion, took place at Capernaum, where Jesus seems to have resided with his apostles for some time after his northern tour to Caesarea Philippi, giving them, as opportunity suggested, a great number and variety of practical instructions. At length he started with them, on his last journey to Jerusalem, the only one which is recorded by the first three evangelists, although John gives us accounts of three previous visits to the Jewish capital. On this journey, while he was passing on to Jerusalem, by a somewhat circuitous course, through that portion of Judea which lies east of the Jordan, he had taken occasion to remark, (in connection with the disappointment of the rich young man, who could not give up his wealth for the sake of the gospel,) how hard it was for those that had riches, and put their trust in them, to join heartily in the promotion of the cause of Christ, or share in the honors of its success. Peter, then, speaking for himself and the faithful few who had followed Jesus thus far through many trials, to the risk and loss of much worldly profit, reminded Jesus of what they had given up for his sake. “Behold, we have forsaken all, and followed thee. What shall we have therefore?” The solemn and generous assurance of Jesus, in reply, was, that those who had followed him thus, should, in the final establishment of his kingdom, when he should receive the glories of his triumph, share inthe highest gifts which he, conqueror of all, could bestow. Then, those who had forsaken kindred and lands for his sake, should find all these sacrifices made up to them, in the enjoyment of rewards incalculably beyond those earthly comforts in value.This conversation took place, just about as they were passing the Jordan, into the western section of Judea, near the spot where Joshua and the Israelitish host of old passed over to the conquest of Canaan. A little before they reached Jericho, Jesus took a private opportunity to renew to the twelve his oft repeated warning of the awful events, now soon to happen after his entry into Jerusalem. “Behold, we go up to Jerusalem; and the Son of Man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death. And they shall deliver him to the heathen, to mock, and to scourge, and to crucify him; and the third day, he shall rise again.” Yet, distinct as was this declaration, and full as the prediction was in these shocking particulars, Luke assures us, that “they understood none of these things; and this saying was hid from them; neither knew they the things which were spoken.” Now, we cannot easily suppose that they believed that he, to whom they had so heartily and confidently devoted their lives and fortunes, was trying their feelings by an unnecessary fiction, so painful in its details. The only just supposition which we can make, then, is that they explained all these predictions to themselves, in a way best accordant with their own notions of the kingdom which the Messiah was to found, and on the hope of whose success they had staked all. The account of his betrayal, ill-treatment, and disgraceful death, they could not literally interpret, as the real doom which awaited their glorious and mighty Lord; it could only mean, to them, that for a brief space, the foes of the Son of God were to gain a seeming triumph over the hosts that were to march against Jerusalem, to seat him on the throne of David. The traitorous heads of the Jewish faith, the members of the great Sanhedrim, the hypocritical Pharisees, and the lying, avaricious lawyers, would, through cowardice, selfishness, envy, jealousy, or some other meanness, basely conspire to support their compound tyranny, by attempting to crush the head of the new faith, with the help of their Roman masters, whom they would summon to the aid of their falling power. This unpatriotic and treacherous effort would for a time seem to be perfectly successful, but only long enough for the traitors to fill up the measure of their iniquities. Then,vain would be the combined efforts of priest and soldier,——of Jewish and of Roman power. Rising upon them, like life from the dead, the Son of God should burst forth in the might of his Father,——he should be revealed from heaven with ten thousand angels, and recalling his scattered friends, who might have been for a moment borne down before the iron hosts of Rome, he should sweep every foreign master, and every domestic religious tyrant, from Israel’s heritage, setting up a throne, whose sway should spread to the uttermost parts of the earth, displacing even the deep-rooted hold of Roman power. What then, would be the fate of the faithful Galileans, who, though few and feeble, had stood by him through evil and good report, risking all on his success? When the grinding tyranny of the old Sanhedrim had been overthrown, and chief priests, scribes, Pharisees, lawyers, and all, displaced from the administration, the chosen ones of his own early adoption, his countrymen, and intimate companions for years, would be rewarded, sitting on twelve thrones, judging the ransomed and victorious twelve tribes of Israel. Could they doubt their Lord’s ability for this glorious, this miraculous♦achievement? Had they not seen him maintain his claim for authority over the elements, over diseases, over the dark agencies of the demoniac powers, and over the mighty bonds of death itself? And could not the same power achieve the still less wonderful victory over the opposition of these unworthy foes? It was natural, then, that, with the long cherished hopes of these dazzling triumphs in their minds, the twelve apostles, though so often and so fully warned of approaching evils, should thus unsuspectingly persist in their mistake, giving every terrible word of Jesus such a turn as would best confirm their baseless hopes. Even Peter, already sternly rebuked for his forward effort to exalt the ambition of Jesus, above even the temporary disgrace which he seemed to foreordain for himself,——and so favored with the private instructions and counsels of his master, thus erred,——even James and John, also sharers in the high confidence and favor of Jesus, though thus favored and taught, were immediately after brought under his deserved censure for their presumptuous claims for the ascendency, which so moved the wrath of the jealous apostles, who were all alike involved in this monstrous and palpable misconception. Nor yet can we justly wonder at the infatuation to which they were thus blindly given up, knowing as we do, that, in countless instances, similar error has been committed on similarsubjects, by men similarly influenced. What Biblical commentary, interpretation, introduction, harmony, or criticism, from the earliest Christian or Rabbinic fathers, to the theological schemer of the latest octavo, does not bear sad witness on its pages, to the wonderful infatuation which can force upon the plainest and clearest declaration, a version elaborately figurative or painfully literal, just as may most comfortably cherish and confirm a doctrine, or notion, or prejudice, which the writer would fain “add to the things which are written in the book?” Can it be reasonably hoped, then, that this untaught effort to draw out the historical truth of the gospel, will be an exception to this harshly true judgment on the good, the learned, and the critical of past ages?♦“achievment” replaced with “achievement”THE ENTRY INTO THE CITY.With these fruitless admonitions to his followers, Jesus passed on through Jericho to Bethphage, on the verge of the holy city. Here, the enthusiastic and triumphant rejoicings, which the presence of their Master called forth, from the multitudes who were then swarming to Jerusalem from all parts of Palestine, must have lifted up the hearts of the apostles, with high assurance of the nearness of the honors for which they had so long looked and waited. Their irrepressible joy and exultation burst out in songs of triumph, as Jesus, after the manner of the ancient judges of Israel, rode into the royal seat of his fathers. And as he went down the descent of the Mount of Olives, to go into the city, the whole train of the disciples began to rejoice and praise God, with a loud voice, for all the mighty works that they had seen; saying, “Blessed be theKingof Israel, that cometh in the name of the Lord! Peace in heaven! Glory in the highest! Blessed be the kingdom of our father David! Hosanna!” These acclamations were raised by the disciples, and heartily joined in by the multitudes who knew his wonderful works, and more especially those who were acquainted with the very recent miracle of raising Lazarus. A great sensation of wonder was created throughout the city, by such a burst of shouts from a multitude, sweeping in a long, imposing train, with palm branches in their hands, down the mountain, on which they could have been seen all over Jerusalem. As he entered the gates, all the city was moved to say, “Who is this?” And the rejoicing multitude said, “This is Jesus, the prophet of Nazareth in Galilee.” What scorn did not this reply awaken in many of the haughtyaristocrats of Jerusalem, to learn that all this solemn parade had been got up for no better purpose than merely to honor a dweller of that outcast region of mongrels, Galilee! And of all places, that this prophet, so called, should have come from Nazareth! A prophet from Galilee, indeed! Was it from this half-heathen district, that the favored inhabitants of the capital of Judaism were to receive a teacher of religion? Were the strict faith, and the rigid observances of their learned and devout, to be displaced by the presumptuous reformations of a self-taught prophet, from such a country? Swelling with these feelings, the Pharisees could not repress a remonstrance with Jesus, against these noisy proceedings. But he, evidently affected with pleasure at the honest tribute thus wrung out in spite of sectional feeling, forcibly asserted the propriety and justice of this free offering of praise. “I tell you, that if these should hold their peace, the stones would immediately cry out.”With palm-branches in their hands.——This tree, the emblem of joy and triumph in every part of the world where it is known, was the more readily adopted on this occasion, by those who thronged to swell the triumphal train of Jesus of Nazareth, because the palm grew along the way-side where they passed, and the whole mount was hardly less rich in this than in the far famed olive from which it drew its name. A proof of the abundance of the palm-trees on Olivet is found in the name of the village of Bethany,בית חיני, (beth-hene,) “house of dates,” which shows that the tree which bore this fruit must have been plentiful there. The people, as they passed on with Jesus from this village whence he started to enter the city, would therefore find this token of triumph hanging over their heads, and shading their path every where within reach, and the emotions of joy at their approach to the city of God in the company of this good and mighty prophet, prompted them at once to use the expressive emblems which hung so near at hand; and which were alike within the reach of those who journeyed with Jesus, and those who came forth from the city to meet and escort him in. The presence of these triumphal signs would, of course, remind them at once of the feast of the tabernacles, the day on which, in obedience to the Mosaic statute, all the dwellers of the city were accustomed to go forth to the mount, and bring home these branches with songs of joy. (Leviticusxxiii.40, Nehemiahviii.15, 16.) The remembrance of this festival at once recalled also the beautifully appropriate words of the noble national and religious hymn, which they always chanted in praise of the God of their fathers on that day, (see Kuinoel, Rosenmueller, Wolf,&c.) and which was so peculiarly applicable to him who now “came in the name of the Lord,” to honor and to bless his people. (Psalmcxviii.26.)The descent of the Mount of Olives.——To imagine this scene, with something of the force of reality, it must be remembered that the Mount of Olives, so often mentioned in the scenes of Christ’s life, rose on the eastern side of Jerusalem beyond the valley of the Kedron, whose little stream flowed between this mountain and Mount Moriah, on which the temple stood. Mount Olivet was much higher than any part of the city within the walls, and the most commanding and satisfactory view of the holy city which modern travelers and draughtsmen have been able to present to us in a picture, is that from the more than classic summit of this mountain. The great northern road passing through Jericho, approaches Jerusalem on its north-eastern side, and comes directly over the top of Olivet, and as it mounts the ridge, it brings the holy city in all its glory, directly on the traveler’s view.Hosanna.——This also is an expression taken from the same festal hymn, (Psalmcxviii.25,)הושיעה־נא(hoshia-na) a pure Hebrew expression, as Drusius shows, and not Syriac, (See Poole’s Synopsis on Matthewxxi.9,) but corrupted in the vulgar pronunciation of this frequently repeated hymn, into Hosanna. The meaning of the Hebrew is“save him” or “be gracious to him,” that is in connection with the words which follow in the gospel story, “Be gracious, O Lord, to the son of David.” This is the same Hebrew phrase which, in the psalm above quoted, (verse 25,) is translated “Save now.” The whole expression was somewhat like the English “God save the king,” in its import.Nazareth.——This city, in particular, had an odious name, for the general low character of its inhabitants. The passage in Johni.46, shows in what estimation this city and its inhabitants were held, by their own neighbors in Galilee; and the great scorn with which all Galileans were regarded by the Jews, must have redoubled their contempt of this poor village, so despised even by the despicable. The consequence was that the Nazarenes acquired so low a character, that the name became a sort of byword for what was mean and foolish. (See Kuinoel on Matthewii.23, Johni.46. Also Rosenmueller on the former passage and Bloomfield on the latter.)Galilee.——In order to appreciate fully, the scorn and suspicion with which the Galileans were regarded by the citizens of Jerusalem, a complete view of their sectional peculiarities would be necessary. Such a view will hereafter be given in connection with a passage which more directly refers to those peculiarities, and more especially requires illustration and explanation.

Among these three favored ones, we see Peter included, and his name, as usual,firstof all. By this it appears, that, however great his late unfortunate misapprehension of the character and office of Christ, and however he may have deserved the harsh rebuff with which his forward but well meant remonstrance was met; still he was so far from having lost his Master’s favor on this account, that he yet held the highest place in the favor of Jesus, who had been moved by the exposure of his favorite’s ignorance, only to new efforts to give him a just and clear view of the important truths in which he was most deficient; for after all, there was nothingverysurprising in Peter’s mistake. In pursuance of this design, he took these three, Peter, James and John, with him, up into the high mountain peaks of Hermon, from which their eyes might glance far south over the land of Israel——the land of their fathers for ages on ages, stretching away before them for a vast distance, and fancy could easily extend the view. In this land, so holy in the recollections of the past, so sad to the contemplation of the present, were to begin their mighty labors. Here, too, bright and early, one of the three was to end his; while his brother and friend were to spread their common Master’s dominion over thousands and millions who had never yet heard of that land, or its ancient faith. Jesus Christ always sought the lonely tops of mountains, with a peculiar zest, in his seasonsof retirement, as well as for the most impressive displays of his eloquence, or his miraculous power. The obvious reasons were the advantages of perfect solitude and security against sudden intrusion;——the free, pure air of the near heaven, and the broad light of the immense prospect, were powerful means of lifting the soul to a state of moral sublimity, equal to the impressions of physical grandeur, made by the objects around. Their most holy historical associations, moreover, were connected with the tops of high mountains, removed from which, the most awful scenes of ancient miracle would, to the fancy of the dweller of mountainous Palestine, have seemed stripped of their most imposing aids. Sinai, Horeb, Moriah, Zion, Ebal, Gerizim and Tabor, were the classic ground of Hebrew history, and to the fiery mind of the imaginative Israelite, their high tops seemed to tower in a religious♦sublimity, as striking and as lasting as their physical elevation. From these lofty peaks, so much nearer to the dwelling place of God, his soul took a higher flight than did ever the fancy of the Greek, from the classic tops of Parnassus, Pelion, Ida, or the skyish head of blue Olympus; and the three humble gazers, who now stood waiting there with their divine Master, felt, no doubt, their devotion proportionally exalted with their situation, by such associations. It was the same spirit, that, throughout the ancient world, led the earliest religionists to avail themselves of these physical advantages, as they did in their mountain worship, and with a success just in proportion as the purity and sincerity of their worship, and the high character of its object, corresponded with the lofty grandeur of the place.

♦“snblimity” replaced with “sublimity”

“Not vainly did the early Persian makeHis altar the high places, and the peakOf earth-o’er-gazing mountains, there to seekThe spirit, in whose honor shrines are weak,Upreared of human hands. Come and compareColumns and idol-dwellings, Goth or Greek,With nature’s realms of worship, earth and air;Nor fix on fond abodes to circumscribe thy prayer.”

“Not vainly did the early Persian make

His altar the high places, and the peak

Of earth-o’er-gazing mountains, there to seek

The spirit, in whose honor shrines are weak,

Upreared of human hands. Come and compare

Columns and idol-dwellings, Goth or Greek,

With nature’s realms of worship, earth and air;

Nor fix on fond abodes to circumscribe thy prayer.”

In such a scene, and inspired by such sympathies, were the chosen three, on this occasion. The bare details, as given in the three gospels, make it evident that the scene took place in the night, as will be shown in the course of the narrative; and this was in accordance also with Christ’s usual custom of choosing the night, as the season of solitary meditation and prayer. (Matthewxiv.23.) Having reached the top, he engaged himself and them in prayer. How solemn——how awful the scene! The Savior of all,afar from the abodes of men, from the sound and sight of human cares and sins, alone with his chosen three, on the vast mountains, with the world as far beneath their eyes as its thoughts were below their minds;——in the silence of the night, with the lights of the city and villages faintly gleaming in the distance on the lower hills and the plain,——with no sound near them but the murmuring of the night wind about the rocks,——with the dark canopy of gathering clouds above them,——Jesus prayed. His voice went up from this high altar of earth’s wide temple to the throne of his Father, to whom he commended in words of supplication, those who were to labor for him when his earthly work should cease. We may well suppose that the substance of his prayer was, that their thoughts, before so groveling, and now so devotedly clinging to visions of earthly dominion and personal aggrandizement, might “leave all meaner things, to low ambition and the pride of kings,” and might rise, as on that high peak, from earth towards heaven, to the just sense of the far higher efforts and honors to which they were destined. With their thoughts and feelings thus kindled with the holy associations of the hour, the place and the person, their souls must have risen with his in that solemn and earnest supplication, and their prayers for new devotion and exaltation of spirit must have been almost equally ardent. Probably some hours were passed in this employment, varied perhaps by the eloquent and pointed instructions given by Jesus, to prepare these chiefs of the apostolic band, for the full understanding of the nature of his mission and theirs. How vastly important to their success in their labors, and to their everlasting happiness, must these prayers and instructions have been! The three hearers, we may presume, gave for a long time the most devoted attention which a scene so impressive could awaken; but yet they were men, and weary ones too, for they had come a considerable distance up a very steep way, and it was now late at night,——no doubt long past their bed-time. The exercise which their journey to the spot had given them, was of a kind for which their previous habits of life had quite unfitted them. They were all fishermen, and had dwelt all their lives in the low flat country on the shores of lake Tiberias and the valley of the Jordan, where they had nothing to do with climbing hills. And though their constant habits of hard labor must have made them stout men in their vocation, yet we all know that the muscles called into action by the management of the boat and net, are very different from those which supportand advance a man in ascending acclivities. Every one that has noticed the sturdy arms and slender legs of most sailors, has had the practical proof, that a man may work all his life at pulling the seine and drag-net, hauling the ropes of a vessel, and tugging at the oar, without being thereby, in the slightest degree, fitted for labors of a different character. The work of toiling up a very high, steep mountain, then, was such as all their previous habits of life had wholly unfitted them for, and their over-stretched limbs and bodies must have been both sore and weary, so that when they came to a resting place, they very naturally were disposed to repose, and must have felt drowsy. In short, they fell asleep; and that too, as it would appear, in the midst of the prayers and counsels of their adorable Lord. And yet who, that considers all the reasons above given, can wonder? for it is very possible for a man to feel the highest interest in a subject offered to his consideration,——an interest, too, which may for a long time enable a zealous mind to triumph over bodily incapacity,——yet there is a point beyond which the most intense energy of mind cannot drag the sinking body, when fatigue has drained its strength, which nothing but sleep can renew. Men, when thus worn down, will sleep in the midst of a storm, or on the eve of certain death. In such a state were the bodies of the companions of Jesus, and thus wearied, they slept long, in spite of the storm which is supposed by many to have arisen, and to have been the immediate cause of some of the striking appearances which followed. It is said by many standard commentators, that the fairest account of such of the incidents as are connected with natural objects, is, that a tremendous thunder-storm came down upon the mountain while they were asleep, and that a loud peal bursting from this, was the immediate cause of their awaking. All the details that are given, certainly justify the supposition. They are described as suddenly starting from their sleep, in such a manner as would naturally follow only from a loud noise violently arousing the slumbering senses. Awakened thus by a peal of thunder, the first sight that struck their amazed eyes, was their Master, resplendent through the darkness of night and storm, with a brilliant light, that so shone upon him and covered him, as to change his whole aspect to a degree of glory indescribable. To add to their amazement and dread, they saw that he was not alone, but two mysterious and spiritual personages, announced to them as Moses and Elijah, were now his companions, having found means to join him, though high onthe mighty rock, alone and in darkness, so inaccessible to human approach. These two ancient servants of God now appeared by his beloved Son, whose labors, and doctrines and triumphs were so far to transcend theirs, and in the hearing of the three apostles, uttered solemn words of prophecy about his approaching death, and triumph over death. The two sons of Zebedee were so startled as to be speechless, but the boldness and the talkativeness of Peter, always so pre-eminent, enabled him, even here, to speak his deep awe and reverence. Yet confused with half-awakened sleep, and stunned by the bursting thunder, he spoke as a man thus suddenly awaked naturally speaks, scarcely separating the thoughts of his dream, from the objects that met his opening eye. He said “Lord, it is good for us to be here; and if thou wilt, let us make three tabernacles, (or resting places;) one for thee, one for Moses, and one for Elijah.” These things he said before his confused thoughts could fully arrange themselves into words proper to express his feelings of awe, and he, half dreaming still, hardly knew what he said. But as he uttered these words, the dark cloud above them suddenly descended upon the mountain’s head, inwrapping and overshadowing them, and amid the flash of lightnings and the roar of thunders, given out in the concussion, they distinguished, in no human voice, these awful words, “This is my beloved Son, in whom I am well pleased; hear ye him.” Who can wonder that a phenomenon so tremendous, both morally and physically, overwhelmed their senses, and, that alarmed beyond measure, they fell again on their faces to the earth, so astonished that they did not dare to rise or look up, until Jesus came to them and reassured them with his friendly touch, saying “Arise and be not afraid.” And lifting up their eyes, they saw no man any more, save Jesus only with themselves. The whole object of their retirement to this solitude being now accomplished, they prepared to return to those whom they had left to wonder at their strange absence. It was now probably about morning; the storm was passed,——the clouds had vanished,——the thunder was hushed, and the cheerful sun now shone on mountain and plain, illuminating their downward path towards the city, and inspiring their hearts with the joyous emotions suited to their enlarged views of their Lord’s kingdom, and their own duties. As they went down, Jesus charged them to tell no man what things they had seen, till he, the son of man, rose from the dead. And they kept it close, and told no man in those days any of those things which they hadseen. But they questioned much with one another what the rising from the dead should mean. So that it appears, that after all the repeated assurances Jesus had given them of the certainty of this event, they had never put any clear and definite meaning upon his words, and were still totally in the dark as to their essential import. This proof of their continued ignorance serves to confirm the view already taken of the way in which they understood, or rather misunderstood, the previous warning of the same event, in connection with his charge and rebuke of Peter. In connection also with what they had seen on the mountain, and the injunction of secrecy, another question arose, why they could not be allowed to speak freely on the subject. “For if they had now distinctly seen the prophet Elijah returned from the other world, as it appeared, why could they not properly announce publicly, so important and desirable an event? Else, why did the Jewish teachers say that Elijah must first come before the Messiah? And why, then, should they not freely offer their testimony of his presence with Jesus on this occasion, as the most satisfactory proof of his Messiahship?” The answer of Jesus very clearly informed them that they were not to consider this vision as having any direct connection with the prophecy respecting Elijah’s re-appearance, to precede and aid the true Messiah in the establishment of the ancient Jewish dominion; but that all that was intended in that prophecy had been fully brought to pass in the coming of John the Baptist, who, in the spirit and power of Elijah, had already run his bright but brief course as the Messiah’s precursor. With such interesting conversation they continued their course in returning towards the city. The way in which Luke here expresses the circumstances of the time of their return, is the last and most satisfactory proof to be offered of the fact, that their visit to the mountain had been in the night. His words are, “And it came to pass that on the next day, when they came down from the mountain, a large multitude met them,”&c.This shows that they did not go and return the same day, between sunrise and sunset; and the only reasonable supposition left to agree with the other circumstances, is, that they went at evening, and returned early in the morning of the next day. After their descent, they found that the remaining disciples had been making an unsuccessful attempt to relieve a lunatic person, who was relieved, however, at a word, as soon as brought to Jesus himself. They continued no very long time in this part of Galilee, after these events, butjourneyed slowly southwards, towards the part which Jesus had formerly made his home. This journey was made by him with particular care to avoid public notice, and it is particularly expressed by Mark that he went on this homeward journey through by-ways or less public roads than usual. For as he went, he renewed the sad warning, that he was in constant danger of being given up into the hands of the wicked men, who feeling reproved and annoyed by his life and doctrine, earnestly desired his death; and that soon their malice would be for a time successful, but that after they had done their worst, he should at last triumph over them. Still this assurance, obvious as its meaning may now seem to us, was not understood by them, and though they puzzled themselves extremely about it, they evidently considered their ignorance as of a somewhat justly blamable nature, for they dared not ask for a new explanation. This passage still farther shows, how far they must have been from rightly appreciating his first declaration on this subject. Having followed the less direct routes, for these reasons, he came, (doing much good on the journey, no doubt, in a quiet and unnoticed way, as we know he always did,) to Capernaum, which he still regarded as his home; and here again, as formerly, went directly to the house of Simon Peter, which he is represented as entering on his first arrival in the city, in such a way as to show that there was his dwelling, and a welcome entertainment. Indeed we know of no other friend whom he had in Capernaum, with whom he was on such terms of intimacy, and we cannot suppose that he kept house by himself,——for his relations had never yet removed from Nazareth.

Of the scenes of the transfiguration, so great a variety of opinions have been entertained, that it would be impossible for me to discuss the various views within my narrow limits. The old speculations on the subject are very fully given in Poole’s Synopsis, and the modern ones by Kuinoel, who mentions a vast number of German writers, of whom few of us have ever seen even the names elsewhere.

The view which I have taken is not peculiar to me, but is supported by many high authorities, and is in accordance with what seemed to me the simplest and fairest construction which could be put upon the facts, after a very full and minute consideration of the various circumstances, chronologically, topographically and grammatically. It should be noticed that my arrangement of the facts in reference to the time of day, is this. Jesus and the three disciples ascended the mountain in the evening, about sunset, remained there all night during a thunder-storm, and returned the next morning.

THE TRIBUTE MONEY.On the occasion of his return and entrance into Peter’s house, a new instance occurred both of his wisdom and his special regard for this apostle. Some of those who went about legally authorized to collect the tax due from all conforming Jews, to defray theexpenses of the temple-worship at Jerusalem, appear to have been waiting for Christ’s return from this journey, to call on him for his share, if he were willing to pay it as a good Jew. They seem to have had some doubts, however, as to the manner in which so eminent a teacher would receive a call to pay those taxes, from which he might perhaps deem himself exempted by his religious rank, more especially as he had frequently denounced, in the most unmeasured terms, all those concerned in the administration of the religious affairs of the Jewish nation. As soon as he had returned, therefore, they took the precaution to make the inquiry of Peter, as the well-known intimate of Jesus, “Doth not your Master pay tribute?” Peter, knowing well the steady, open reverence which Jesus always manifested for all the established usages of his country, readily and unhesitatingly answered “Yes.” And when he was come into the house, and was upon the point of proposing the matter to him, Jesus anticipated him, saying, “How thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of the children of others?” Peter says, “From others’ children.” Jesus says again to him, “Then are the children free.” That is: “If, when the kings and rulers of the nations gather their taxes, for the support of their royal state and authority, they pass over their own children untaxed, as a thing of course, then I, the son of that God who is the eternal king of Israel, am fairly exempt from the payment of the sum due from other Jews, for the support of the ceremonials of my Father’s temple in Jerusalem.” Still he did not choose to avail himself of this honorable pretext, but went on to tell Simon, “Nevertheless, lest we should give needless occasion for offense, we will pay what they exact; and for this purpose, go thou to the sea, and take up the fish that comes up first; and when thou hast opened his mouth, thou shalt find a piece of money; take that and give it them for me and thee.”

THE TRIBUTE MONEY.

On the occasion of his return and entrance into Peter’s house, a new instance occurred both of his wisdom and his special regard for this apostle. Some of those who went about legally authorized to collect the tax due from all conforming Jews, to defray theexpenses of the temple-worship at Jerusalem, appear to have been waiting for Christ’s return from this journey, to call on him for his share, if he were willing to pay it as a good Jew. They seem to have had some doubts, however, as to the manner in which so eminent a teacher would receive a call to pay those taxes, from which he might perhaps deem himself exempted by his religious rank, more especially as he had frequently denounced, in the most unmeasured terms, all those concerned in the administration of the religious affairs of the Jewish nation. As soon as he had returned, therefore, they took the precaution to make the inquiry of Peter, as the well-known intimate of Jesus, “Doth not your Master pay tribute?” Peter, knowing well the steady, open reverence which Jesus always manifested for all the established usages of his country, readily and unhesitatingly answered “Yes.” And when he was come into the house, and was upon the point of proposing the matter to him, Jesus anticipated him, saying, “How thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of the children of others?” Peter says, “From others’ children.” Jesus says again to him, “Then are the children free.” That is: “If, when the kings and rulers of the nations gather their taxes, for the support of their royal state and authority, they pass over their own children untaxed, as a thing of course, then I, the son of that God who is the eternal king of Israel, am fairly exempt from the payment of the sum due from other Jews, for the support of the ceremonials of my Father’s temple in Jerusalem.” Still he did not choose to avail himself of this honorable pretext, but went on to tell Simon, “Nevertheless, lest we should give needless occasion for offense, we will pay what they exact; and for this purpose, go thou to the sea, and take up the fish that comes up first; and when thou hast opened his mouth, thou shalt find a piece of money; take that and give it them for me and thee.”

Anticipated him.——This word I substitute in the place of “prevented” which is the expression used in our common English Bible, and which in the changes of modern usage has entirely lost the signification which it had when the translators applied it to this passage. The Greek word here isπροεφθασεν, (proephthasen,) and literally means “forespake” or “spake before” him. This was the idea which the English translators wished to express by the word “prevented,” whose true original meaning is “anticipated,” or “was beforehand with him,” being in Latin compounded of the wordsprae, “before,” andvenio, “come.” Among the numerous conveniences of Webster’s improved edition of the Bible, for popular use, is the fact that in this and similar passages he has altered the obsolete expression, and changed it for a modern one, which is just and faithful to the original idea. In this passage I find he has very properly given the word above suggested, without my knowledge of the coincidence.

Of the children of others.——This expression too is a variation from the common English translation, which here expresses itself so vaguely, that a common reader can get no just idea whatever of the passage, and is utterly unable to find the point of the allusion. The Greek word isαλλοτριων, (allotrion,) which is simply the genitive plural of an adjective, which means “of, or belonging to others,” and is secondarily applied also to “strangers, foreigners,”&c., as persons “belonging to other lands;” but the primary meaning is absolutely necessary to be given here, in order to do justice to the sense, since the idea is not that they take tribute money of foreigners rather than of their own subjects; but of their subjects rather than of their own children, who are to enjoy the benefit of the taxation.

A piece of money.——The term thus vaguely rendered, is in Greekστατηρ, (stater,) which was a coin of definite value, being worth among the Jews about four attic drachms, and exactly equivalent to their shekel, a little more than half a dollar of federal money. The tax here paid was the half-shekel tax, due from every Jew for the service of the temple, so that the “piece of money,” being one shekel, was just sufficient to pay for both Jesus and Peter. The word translated “the tribute money” (in verse 24) is equally definite in the Greek,——διδραχμον, (didrachmon,) equivalent to the Jewishhalf-shekel, and being itself worth half astater. The stater, however, as a name for Attic and Byzantinegoldcoins, was equivalent to twenty or thirty times the value of the shekel. (See Stephens’s Thesaurus, Donnegan’s, Jones’s and Pickering’s Lexicons.) On this passage see Hammond’s Annotations, which are here quite full on values. See too, Lightfoot’s Horae Hebraica on Matthewxvii.25. Macknight’s Paraphrase, Poole and Kuinoel, for a very full account of the matter. Also my note on page32.

There have been two different accounts of this little circumstance among commentators, some considering the tribute money to have been a Roman tax, and others taking the ground which I do, that it was the Jewish tax for the expenses of the temple-worship. The reasons may be found at great length, in some of the authorities just quoted; and it may be remarked that the point of the allusion in Jesus’s question to Peter, is all lost on the supposition of a Roman tax; for how could Jesus claim exemption as a son of the Roman emperor, as he justly could from the Jewish tax for the service of the heavenly king, his Father? The correspondence of values too, with the half-shekel tax, is another reason for adopting that view; nor is there any objection to it, except the circumstance, that the time at which this tax is supposed to have been demanded, does not agree with that to which the collection of the temple-tax was limited. (Exodusxxx.13, and Lightfoot on Matthewxvii.24.)

THE QUESTION OF SUPERIORITY.Soon after the last mentioned event, there arose a discussion among the apostles, as to who should have the highest rank in the administration of the government of the Messiah’s kingdom, when it should be finally triumphantly established. The question shows how pitiably deficient they still were, in a proper understanding of the nature of the cause to which they were devoted; but the details of this circumstance may be deferred to a more appropriate place, under the lives of the persons, who, by their claims, afterwards originated a similar discussion, in connection with which this may be most properly mentioned. However, it cannot be amiss to remark here, that the very fact of such a discussion having arisen, shows, that no one supposed that, from the peculiar distinctions already conferred on Peter, he was entitled to the assumption of anything likepowerover the rest of the twelve, or that anything else than a peculiar regard of Christ for him, and a confidence in his zeal and ability to advance the great cause, was expressed in his late honorable and affectionate declarationto him. The occurrence of this discussion is also a high and satisfactory proof of Peter’s modest and unassuming disposition; for had he maintained among the apostles the authority and rank which his Master’s decided preference might seem to warrant, these high pretensions of the sons of Zebedee would not have been thus put forward against one so secure in Christ’s favor by high talents, and long habits of close intimacy.THE RULE OF BROTHERLY FORBEARANCE.The next occasion on which the name of Peter is mentioned in the gospels, is his asking Jesus, “how many times he should forgive an offending brother? If the brother should repeat the offenseseventimes, should he each time accord him the forgiveness asked?” This question was suggested to Peter’s mind, by the rules which Christ had just been giving his disciples, for the preservation of harmony, and for the redress of mutual grievances among them. His charge to them on this subject, injoined the repeated exercise of forbearance towards a brother who had trespassed, and urged the surrender of every imagined right of private redress, to the authority and sanction of the common assembly of the apostles. The absolute necessity of some such rule, for the very existence of the apostles’ union, was plain enough. They were men, with all the passions and frailties of common, uneducated men, and with all the peculiar, fervid energy, which characterizes the physiology of the races of south-western Asia. From the constant attrition of such materials, no doubt individually discordant in temperament and constitution, how could it be hoped, that in the common course of things, there would not arise frequent bursts of human passion, to mar or hinder the divine work which brought them together? With a most wise providence for these liabilities to disagreement, Jesus had just arranged a principle of reference and quiet decision, in all cases of dispute in which the bond of Christian fellowship would be strained or broken. His charge to them, all and each, was this: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, take with thee on thy second call, one or two more, that, according to the standard forms of the Mosaic law, by the mouth of two or three witnesses every word may be established. And if he shall refuse to hear them, tell it at last to the common assembly of the apostles; and after they have given their decision in favor of thejustice of the complaint and demand, if he still maintain his enmity and wrong against thee, thou art no longer held by the apostolic pledge to treat him with brotherly regard; but having slighted all friendly advice, and the common sentiment of the brethren, he has lost the privilege of their fellowship, and must be to thee as one of the low world around him——a heathen and an outcast Jew.” On this occasion, also, he renewed to them all, the commission to bind and loose, which he had before particularly delivered only to Peter. As he had, in speaking of the treatment, made abundant requisitions for the exercise of forbearance, without mentioning the proper limit to these acts of forgiveness, Peter now put his question: “If my brother sin against me seven times, and as often make the reparation which I may honestly ask, shall I continue to forgive him?” That is, “Shall I not seem, by these repeated acts of forbearance, at last to be offering him inducements to offend against one so placable? And if these transgressions are thus enormously multiplied, will it not be right that I should withhold the kind consideration which is made of so little account?” The answer of Jesus is, “I say to thee, not merely till seven times, but till seventy times seven.” That is, “To your forbearance towards an erring and returning Christian brother, there should be no limit but his own obstinate adhesion to his error. In coming out from the world to follow me, you have given up your natural rights to avenge, either legally or personally, those injuries which pass the bounds of common forbearance. The preservation of perfect harmony in the new community to which you have joined yourself, is of so much importance to the triumphant advancement of our cause, as to require justly all these sacrifices of personal ill-will.” With his usual readiness in securing an abiding remembrance of his great leading rules of action, Jesus, on this occasion, concluded the subject with illustrating the principle, by a beautiful parable or story; a mode of instruction, far more impressive to the glowing imagination of the oriental, than of the more calculating genius of colder races.

THE QUESTION OF SUPERIORITY.

Soon after the last mentioned event, there arose a discussion among the apostles, as to who should have the highest rank in the administration of the government of the Messiah’s kingdom, when it should be finally triumphantly established. The question shows how pitiably deficient they still were, in a proper understanding of the nature of the cause to which they were devoted; but the details of this circumstance may be deferred to a more appropriate place, under the lives of the persons, who, by their claims, afterwards originated a similar discussion, in connection with which this may be most properly mentioned. However, it cannot be amiss to remark here, that the very fact of such a discussion having arisen, shows, that no one supposed that, from the peculiar distinctions already conferred on Peter, he was entitled to the assumption of anything likepowerover the rest of the twelve, or that anything else than a peculiar regard of Christ for him, and a confidence in his zeal and ability to advance the great cause, was expressed in his late honorable and affectionate declarationto him. The occurrence of this discussion is also a high and satisfactory proof of Peter’s modest and unassuming disposition; for had he maintained among the apostles the authority and rank which his Master’s decided preference might seem to warrant, these high pretensions of the sons of Zebedee would not have been thus put forward against one so secure in Christ’s favor by high talents, and long habits of close intimacy.

THE RULE OF BROTHERLY FORBEARANCE.

The next occasion on which the name of Peter is mentioned in the gospels, is his asking Jesus, “how many times he should forgive an offending brother? If the brother should repeat the offenseseventimes, should he each time accord him the forgiveness asked?” This question was suggested to Peter’s mind, by the rules which Christ had just been giving his disciples, for the preservation of harmony, and for the redress of mutual grievances among them. His charge to them on this subject, injoined the repeated exercise of forbearance towards a brother who had trespassed, and urged the surrender of every imagined right of private redress, to the authority and sanction of the common assembly of the apostles. The absolute necessity of some such rule, for the very existence of the apostles’ union, was plain enough. They were men, with all the passions and frailties of common, uneducated men, and with all the peculiar, fervid energy, which characterizes the physiology of the races of south-western Asia. From the constant attrition of such materials, no doubt individually discordant in temperament and constitution, how could it be hoped, that in the common course of things, there would not arise frequent bursts of human passion, to mar or hinder the divine work which brought them together? With a most wise providence for these liabilities to disagreement, Jesus had just arranged a principle of reference and quiet decision, in all cases of dispute in which the bond of Christian fellowship would be strained or broken. His charge to them, all and each, was this: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, take with thee on thy second call, one or two more, that, according to the standard forms of the Mosaic law, by the mouth of two or three witnesses every word may be established. And if he shall refuse to hear them, tell it at last to the common assembly of the apostles; and after they have given their decision in favor of thejustice of the complaint and demand, if he still maintain his enmity and wrong against thee, thou art no longer held by the apostolic pledge to treat him with brotherly regard; but having slighted all friendly advice, and the common sentiment of the brethren, he has lost the privilege of their fellowship, and must be to thee as one of the low world around him——a heathen and an outcast Jew.” On this occasion, also, he renewed to them all, the commission to bind and loose, which he had before particularly delivered only to Peter. As he had, in speaking of the treatment, made abundant requisitions for the exercise of forbearance, without mentioning the proper limit to these acts of forgiveness, Peter now put his question: “If my brother sin against me seven times, and as often make the reparation which I may honestly ask, shall I continue to forgive him?” That is, “Shall I not seem, by these repeated acts of forbearance, at last to be offering him inducements to offend against one so placable? And if these transgressions are thus enormously multiplied, will it not be right that I should withhold the kind consideration which is made of so little account?” The answer of Jesus is, “I say to thee, not merely till seven times, but till seventy times seven.” That is, “To your forbearance towards an erring and returning Christian brother, there should be no limit but his own obstinate adhesion to his error. In coming out from the world to follow me, you have given up your natural rights to avenge, either legally or personally, those injuries which pass the bounds of common forbearance. The preservation of perfect harmony in the new community to which you have joined yourself, is of so much importance to the triumphant advancement of our cause, as to require justly all these sacrifices of personal ill-will.” With his usual readiness in securing an abiding remembrance of his great leading rules of action, Jesus, on this occasion, concluded the subject with illustrating the principle, by a beautiful parable or story; a mode of instruction, far more impressive to the glowing imagination of the oriental, than of the more calculating genius of colder races.

This inquiry may have been suggested to Peter by a remark made by Christ, which is not given by Matthew as by Luke, (xvii.4.) “If he sin against thee seven times in a day, and seven times turn again,&c.thou shalt forgive him.” So Maldorat suggests, but it is certainly very hard to bring these two accounts to a minute harmony, and I should much prefer to consider Luke as having given a general statement of Christ’s doctrine, without referring to the occasion or circumstances, while Matthew has given a more distinct account of the whole matter. The discrepancy between the two accounts has seemed so great, that the French harmonists, Newcome, LeClerc, Macknight, Thirlwall, and Bloomfield, consider them as referring tototally different occasions,——that in Matthew occurring in Capernaum, but that in Luke, after his journey to Jerusalem to the feast of the tabernacles. But the utter absence of all chronological order in the greater part of Luke’s gospel, is enough to make us suspect, that the event he alludes to may coincide with that of Matthew’s story, since the amount of the precept, and the general form of expression, is the same in both cases. This is the view taken by Rosenmueller, Kuinoel, Vater, Clarke, Paulus, and which seems to be further justified by the consideration, that the repetition of the precept must have been entirely unnecessary, after having been so clearly laid down, and so fully re-examined in answer to Peter’s inquiry, as given by Matthew.

Seven times.——This number was a general expression among the Hebrews for a frequent repetition, and was perfectly vague and indefinite as to the number of repetitions, as is shown in many instances in the Bible where it occurs.Seventy times seven, was another expression of the recurrences carried to a superlative number, and is also a standard Hebraism, (as in Genesisiv.24.) See Poole, Lightfoot, Clarke, Scott, and other commentators, for Rabbinical illustrations of these phrases.

A heathen and an outcast.——This latter expression I have chosen, as giving best the full force of the namepublican, which designated a class of men among the Jews, who were considered by all around them as having renounced national pride, honor and religion, for the base purpose of worldly gain; serving under the Roman government as tax-gatherers, that is, hiring the taxes of a district, which they took by paying the government a definite sum, calculating to make a rich profit on the bargain by systematic extortion and oppression. The name, therefore, was nearly synonymous with the modern word renegade,——one who, for base motives, has renounced the creed and customs of his fathers.

THE JOURNEY TO JERUSALEM.The occurrence which occasioned this discussion, took place at Capernaum, where Jesus seems to have resided with his apostles for some time after his northern tour to Caesarea Philippi, giving them, as opportunity suggested, a great number and variety of practical instructions. At length he started with them, on his last journey to Jerusalem, the only one which is recorded by the first three evangelists, although John gives us accounts of three previous visits to the Jewish capital. On this journey, while he was passing on to Jerusalem, by a somewhat circuitous course, through that portion of Judea which lies east of the Jordan, he had taken occasion to remark, (in connection with the disappointment of the rich young man, who could not give up his wealth for the sake of the gospel,) how hard it was for those that had riches, and put their trust in them, to join heartily in the promotion of the cause of Christ, or share in the honors of its success. Peter, then, speaking for himself and the faithful few who had followed Jesus thus far through many trials, to the risk and loss of much worldly profit, reminded Jesus of what they had given up for his sake. “Behold, we have forsaken all, and followed thee. What shall we have therefore?” The solemn and generous assurance of Jesus, in reply, was, that those who had followed him thus, should, in the final establishment of his kingdom, when he should receive the glories of his triumph, share inthe highest gifts which he, conqueror of all, could bestow. Then, those who had forsaken kindred and lands for his sake, should find all these sacrifices made up to them, in the enjoyment of rewards incalculably beyond those earthly comforts in value.This conversation took place, just about as they were passing the Jordan, into the western section of Judea, near the spot where Joshua and the Israelitish host of old passed over to the conquest of Canaan. A little before they reached Jericho, Jesus took a private opportunity to renew to the twelve his oft repeated warning of the awful events, now soon to happen after his entry into Jerusalem. “Behold, we go up to Jerusalem; and the Son of Man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death. And they shall deliver him to the heathen, to mock, and to scourge, and to crucify him; and the third day, he shall rise again.” Yet, distinct as was this declaration, and full as the prediction was in these shocking particulars, Luke assures us, that “they understood none of these things; and this saying was hid from them; neither knew they the things which were spoken.” Now, we cannot easily suppose that they believed that he, to whom they had so heartily and confidently devoted their lives and fortunes, was trying their feelings by an unnecessary fiction, so painful in its details. The only just supposition which we can make, then, is that they explained all these predictions to themselves, in a way best accordant with their own notions of the kingdom which the Messiah was to found, and on the hope of whose success they had staked all. The account of his betrayal, ill-treatment, and disgraceful death, they could not literally interpret, as the real doom which awaited their glorious and mighty Lord; it could only mean, to them, that for a brief space, the foes of the Son of God were to gain a seeming triumph over the hosts that were to march against Jerusalem, to seat him on the throne of David. The traitorous heads of the Jewish faith, the members of the great Sanhedrim, the hypocritical Pharisees, and the lying, avaricious lawyers, would, through cowardice, selfishness, envy, jealousy, or some other meanness, basely conspire to support their compound tyranny, by attempting to crush the head of the new faith, with the help of their Roman masters, whom they would summon to the aid of their falling power. This unpatriotic and treacherous effort would for a time seem to be perfectly successful, but only long enough for the traitors to fill up the measure of their iniquities. Then,vain would be the combined efforts of priest and soldier,——of Jewish and of Roman power. Rising upon them, like life from the dead, the Son of God should burst forth in the might of his Father,——he should be revealed from heaven with ten thousand angels, and recalling his scattered friends, who might have been for a moment borne down before the iron hosts of Rome, he should sweep every foreign master, and every domestic religious tyrant, from Israel’s heritage, setting up a throne, whose sway should spread to the uttermost parts of the earth, displacing even the deep-rooted hold of Roman power. What then, would be the fate of the faithful Galileans, who, though few and feeble, had stood by him through evil and good report, risking all on his success? When the grinding tyranny of the old Sanhedrim had been overthrown, and chief priests, scribes, Pharisees, lawyers, and all, displaced from the administration, the chosen ones of his own early adoption, his countrymen, and intimate companions for years, would be rewarded, sitting on twelve thrones, judging the ransomed and victorious twelve tribes of Israel. Could they doubt their Lord’s ability for this glorious, this miraculous♦achievement? Had they not seen him maintain his claim for authority over the elements, over diseases, over the dark agencies of the demoniac powers, and over the mighty bonds of death itself? And could not the same power achieve the still less wonderful victory over the opposition of these unworthy foes? It was natural, then, that, with the long cherished hopes of these dazzling triumphs in their minds, the twelve apostles, though so often and so fully warned of approaching evils, should thus unsuspectingly persist in their mistake, giving every terrible word of Jesus such a turn as would best confirm their baseless hopes. Even Peter, already sternly rebuked for his forward effort to exalt the ambition of Jesus, above even the temporary disgrace which he seemed to foreordain for himself,——and so favored with the private instructions and counsels of his master, thus erred,——even James and John, also sharers in the high confidence and favor of Jesus, though thus favored and taught, were immediately after brought under his deserved censure for their presumptuous claims for the ascendency, which so moved the wrath of the jealous apostles, who were all alike involved in this monstrous and palpable misconception. Nor yet can we justly wonder at the infatuation to which they were thus blindly given up, knowing as we do, that, in countless instances, similar error has been committed on similarsubjects, by men similarly influenced. What Biblical commentary, interpretation, introduction, harmony, or criticism, from the earliest Christian or Rabbinic fathers, to the theological schemer of the latest octavo, does not bear sad witness on its pages, to the wonderful infatuation which can force upon the plainest and clearest declaration, a version elaborately figurative or painfully literal, just as may most comfortably cherish and confirm a doctrine, or notion, or prejudice, which the writer would fain “add to the things which are written in the book?” Can it be reasonably hoped, then, that this untaught effort to draw out the historical truth of the gospel, will be an exception to this harshly true judgment on the good, the learned, and the critical of past ages?♦“achievment” replaced with “achievement”THE ENTRY INTO THE CITY.With these fruitless admonitions to his followers, Jesus passed on through Jericho to Bethphage, on the verge of the holy city. Here, the enthusiastic and triumphant rejoicings, which the presence of their Master called forth, from the multitudes who were then swarming to Jerusalem from all parts of Palestine, must have lifted up the hearts of the apostles, with high assurance of the nearness of the honors for which they had so long looked and waited. Their irrepressible joy and exultation burst out in songs of triumph, as Jesus, after the manner of the ancient judges of Israel, rode into the royal seat of his fathers. And as he went down the descent of the Mount of Olives, to go into the city, the whole train of the disciples began to rejoice and praise God, with a loud voice, for all the mighty works that they had seen; saying, “Blessed be theKingof Israel, that cometh in the name of the Lord! Peace in heaven! Glory in the highest! Blessed be the kingdom of our father David! Hosanna!” These acclamations were raised by the disciples, and heartily joined in by the multitudes who knew his wonderful works, and more especially those who were acquainted with the very recent miracle of raising Lazarus. A great sensation of wonder was created throughout the city, by such a burst of shouts from a multitude, sweeping in a long, imposing train, with palm branches in their hands, down the mountain, on which they could have been seen all over Jerusalem. As he entered the gates, all the city was moved to say, “Who is this?” And the rejoicing multitude said, “This is Jesus, the prophet of Nazareth in Galilee.” What scorn did not this reply awaken in many of the haughtyaristocrats of Jerusalem, to learn that all this solemn parade had been got up for no better purpose than merely to honor a dweller of that outcast region of mongrels, Galilee! And of all places, that this prophet, so called, should have come from Nazareth! A prophet from Galilee, indeed! Was it from this half-heathen district, that the favored inhabitants of the capital of Judaism were to receive a teacher of religion? Were the strict faith, and the rigid observances of their learned and devout, to be displaced by the presumptuous reformations of a self-taught prophet, from such a country? Swelling with these feelings, the Pharisees could not repress a remonstrance with Jesus, against these noisy proceedings. But he, evidently affected with pleasure at the honest tribute thus wrung out in spite of sectional feeling, forcibly asserted the propriety and justice of this free offering of praise. “I tell you, that if these should hold their peace, the stones would immediately cry out.”

THE JOURNEY TO JERUSALEM.

The occurrence which occasioned this discussion, took place at Capernaum, where Jesus seems to have resided with his apostles for some time after his northern tour to Caesarea Philippi, giving them, as opportunity suggested, a great number and variety of practical instructions. At length he started with them, on his last journey to Jerusalem, the only one which is recorded by the first three evangelists, although John gives us accounts of three previous visits to the Jewish capital. On this journey, while he was passing on to Jerusalem, by a somewhat circuitous course, through that portion of Judea which lies east of the Jordan, he had taken occasion to remark, (in connection with the disappointment of the rich young man, who could not give up his wealth for the sake of the gospel,) how hard it was for those that had riches, and put their trust in them, to join heartily in the promotion of the cause of Christ, or share in the honors of its success. Peter, then, speaking for himself and the faithful few who had followed Jesus thus far through many trials, to the risk and loss of much worldly profit, reminded Jesus of what they had given up for his sake. “Behold, we have forsaken all, and followed thee. What shall we have therefore?” The solemn and generous assurance of Jesus, in reply, was, that those who had followed him thus, should, in the final establishment of his kingdom, when he should receive the glories of his triumph, share inthe highest gifts which he, conqueror of all, could bestow. Then, those who had forsaken kindred and lands for his sake, should find all these sacrifices made up to them, in the enjoyment of rewards incalculably beyond those earthly comforts in value.

This conversation took place, just about as they were passing the Jordan, into the western section of Judea, near the spot where Joshua and the Israelitish host of old passed over to the conquest of Canaan. A little before they reached Jericho, Jesus took a private opportunity to renew to the twelve his oft repeated warning of the awful events, now soon to happen after his entry into Jerusalem. “Behold, we go up to Jerusalem; and the Son of Man shall be betrayed to the chief priests and to the scribes, and they shall condemn him to death. And they shall deliver him to the heathen, to mock, and to scourge, and to crucify him; and the third day, he shall rise again.” Yet, distinct as was this declaration, and full as the prediction was in these shocking particulars, Luke assures us, that “they understood none of these things; and this saying was hid from them; neither knew they the things which were spoken.” Now, we cannot easily suppose that they believed that he, to whom they had so heartily and confidently devoted their lives and fortunes, was trying their feelings by an unnecessary fiction, so painful in its details. The only just supposition which we can make, then, is that they explained all these predictions to themselves, in a way best accordant with their own notions of the kingdom which the Messiah was to found, and on the hope of whose success they had staked all. The account of his betrayal, ill-treatment, and disgraceful death, they could not literally interpret, as the real doom which awaited their glorious and mighty Lord; it could only mean, to them, that for a brief space, the foes of the Son of God were to gain a seeming triumph over the hosts that were to march against Jerusalem, to seat him on the throne of David. The traitorous heads of the Jewish faith, the members of the great Sanhedrim, the hypocritical Pharisees, and the lying, avaricious lawyers, would, through cowardice, selfishness, envy, jealousy, or some other meanness, basely conspire to support their compound tyranny, by attempting to crush the head of the new faith, with the help of their Roman masters, whom they would summon to the aid of their falling power. This unpatriotic and treacherous effort would for a time seem to be perfectly successful, but only long enough for the traitors to fill up the measure of their iniquities. Then,vain would be the combined efforts of priest and soldier,——of Jewish and of Roman power. Rising upon them, like life from the dead, the Son of God should burst forth in the might of his Father,——he should be revealed from heaven with ten thousand angels, and recalling his scattered friends, who might have been for a moment borne down before the iron hosts of Rome, he should sweep every foreign master, and every domestic religious tyrant, from Israel’s heritage, setting up a throne, whose sway should spread to the uttermost parts of the earth, displacing even the deep-rooted hold of Roman power. What then, would be the fate of the faithful Galileans, who, though few and feeble, had stood by him through evil and good report, risking all on his success? When the grinding tyranny of the old Sanhedrim had been overthrown, and chief priests, scribes, Pharisees, lawyers, and all, displaced from the administration, the chosen ones of his own early adoption, his countrymen, and intimate companions for years, would be rewarded, sitting on twelve thrones, judging the ransomed and victorious twelve tribes of Israel. Could they doubt their Lord’s ability for this glorious, this miraculous♦achievement? Had they not seen him maintain his claim for authority over the elements, over diseases, over the dark agencies of the demoniac powers, and over the mighty bonds of death itself? And could not the same power achieve the still less wonderful victory over the opposition of these unworthy foes? It was natural, then, that, with the long cherished hopes of these dazzling triumphs in their minds, the twelve apostles, though so often and so fully warned of approaching evils, should thus unsuspectingly persist in their mistake, giving every terrible word of Jesus such a turn as would best confirm their baseless hopes. Even Peter, already sternly rebuked for his forward effort to exalt the ambition of Jesus, above even the temporary disgrace which he seemed to foreordain for himself,——and so favored with the private instructions and counsels of his master, thus erred,——even James and John, also sharers in the high confidence and favor of Jesus, though thus favored and taught, were immediately after brought under his deserved censure for their presumptuous claims for the ascendency, which so moved the wrath of the jealous apostles, who were all alike involved in this monstrous and palpable misconception. Nor yet can we justly wonder at the infatuation to which they were thus blindly given up, knowing as we do, that, in countless instances, similar error has been committed on similarsubjects, by men similarly influenced. What Biblical commentary, interpretation, introduction, harmony, or criticism, from the earliest Christian or Rabbinic fathers, to the theological schemer of the latest octavo, does not bear sad witness on its pages, to the wonderful infatuation which can force upon the plainest and clearest declaration, a version elaborately figurative or painfully literal, just as may most comfortably cherish and confirm a doctrine, or notion, or prejudice, which the writer would fain “add to the things which are written in the book?” Can it be reasonably hoped, then, that this untaught effort to draw out the historical truth of the gospel, will be an exception to this harshly true judgment on the good, the learned, and the critical of past ages?

♦“achievment” replaced with “achievement”

THE ENTRY INTO THE CITY.

With these fruitless admonitions to his followers, Jesus passed on through Jericho to Bethphage, on the verge of the holy city. Here, the enthusiastic and triumphant rejoicings, which the presence of their Master called forth, from the multitudes who were then swarming to Jerusalem from all parts of Palestine, must have lifted up the hearts of the apostles, with high assurance of the nearness of the honors for which they had so long looked and waited. Their irrepressible joy and exultation burst out in songs of triumph, as Jesus, after the manner of the ancient judges of Israel, rode into the royal seat of his fathers. And as he went down the descent of the Mount of Olives, to go into the city, the whole train of the disciples began to rejoice and praise God, with a loud voice, for all the mighty works that they had seen; saying, “Blessed be theKingof Israel, that cometh in the name of the Lord! Peace in heaven! Glory in the highest! Blessed be the kingdom of our father David! Hosanna!” These acclamations were raised by the disciples, and heartily joined in by the multitudes who knew his wonderful works, and more especially those who were acquainted with the very recent miracle of raising Lazarus. A great sensation of wonder was created throughout the city, by such a burst of shouts from a multitude, sweeping in a long, imposing train, with palm branches in their hands, down the mountain, on which they could have been seen all over Jerusalem. As he entered the gates, all the city was moved to say, “Who is this?” And the rejoicing multitude said, “This is Jesus, the prophet of Nazareth in Galilee.” What scorn did not this reply awaken in many of the haughtyaristocrats of Jerusalem, to learn that all this solemn parade had been got up for no better purpose than merely to honor a dweller of that outcast region of mongrels, Galilee! And of all places, that this prophet, so called, should have come from Nazareth! A prophet from Galilee, indeed! Was it from this half-heathen district, that the favored inhabitants of the capital of Judaism were to receive a teacher of religion? Were the strict faith, and the rigid observances of their learned and devout, to be displaced by the presumptuous reformations of a self-taught prophet, from such a country? Swelling with these feelings, the Pharisees could not repress a remonstrance with Jesus, against these noisy proceedings. But he, evidently affected with pleasure at the honest tribute thus wrung out in spite of sectional feeling, forcibly asserted the propriety and justice of this free offering of praise. “I tell you, that if these should hold their peace, the stones would immediately cry out.”

With palm-branches in their hands.——This tree, the emblem of joy and triumph in every part of the world where it is known, was the more readily adopted on this occasion, by those who thronged to swell the triumphal train of Jesus of Nazareth, because the palm grew along the way-side where they passed, and the whole mount was hardly less rich in this than in the far famed olive from which it drew its name. A proof of the abundance of the palm-trees on Olivet is found in the name of the village of Bethany,בית חיני, (beth-hene,) “house of dates,” which shows that the tree which bore this fruit must have been plentiful there. The people, as they passed on with Jesus from this village whence he started to enter the city, would therefore find this token of triumph hanging over their heads, and shading their path every where within reach, and the emotions of joy at their approach to the city of God in the company of this good and mighty prophet, prompted them at once to use the expressive emblems which hung so near at hand; and which were alike within the reach of those who journeyed with Jesus, and those who came forth from the city to meet and escort him in. The presence of these triumphal signs would, of course, remind them at once of the feast of the tabernacles, the day on which, in obedience to the Mosaic statute, all the dwellers of the city were accustomed to go forth to the mount, and bring home these branches with songs of joy. (Leviticusxxiii.40, Nehemiahviii.15, 16.) The remembrance of this festival at once recalled also the beautifully appropriate words of the noble national and religious hymn, which they always chanted in praise of the God of their fathers on that day, (see Kuinoel, Rosenmueller, Wolf,&c.) and which was so peculiarly applicable to him who now “came in the name of the Lord,” to honor and to bless his people. (Psalmcxviii.26.)

The descent of the Mount of Olives.——To imagine this scene, with something of the force of reality, it must be remembered that the Mount of Olives, so often mentioned in the scenes of Christ’s life, rose on the eastern side of Jerusalem beyond the valley of the Kedron, whose little stream flowed between this mountain and Mount Moriah, on which the temple stood. Mount Olivet was much higher than any part of the city within the walls, and the most commanding and satisfactory view of the holy city which modern travelers and draughtsmen have been able to present to us in a picture, is that from the more than classic summit of this mountain. The great northern road passing through Jericho, approaches Jerusalem on its north-eastern side, and comes directly over the top of Olivet, and as it mounts the ridge, it brings the holy city in all its glory, directly on the traveler’s view.

Hosanna.——This also is an expression taken from the same festal hymn, (Psalmcxviii.25,)הושיעה־נא(hoshia-na) a pure Hebrew expression, as Drusius shows, and not Syriac, (See Poole’s Synopsis on Matthewxxi.9,) but corrupted in the vulgar pronunciation of this frequently repeated hymn, into Hosanna. The meaning of the Hebrew is“save him” or “be gracious to him,” that is in connection with the words which follow in the gospel story, “Be gracious, O Lord, to the son of David.” This is the same Hebrew phrase which, in the psalm above quoted, (verse 25,) is translated “Save now.” The whole expression was somewhat like the English “God save the king,” in its import.

Nazareth.——This city, in particular, had an odious name, for the general low character of its inhabitants. The passage in Johni.46, shows in what estimation this city and its inhabitants were held, by their own neighbors in Galilee; and the great scorn with which all Galileans were regarded by the Jews, must have redoubled their contempt of this poor village, so despised even by the despicable. The consequence was that the Nazarenes acquired so low a character, that the name became a sort of byword for what was mean and foolish. (See Kuinoel on Matthewii.23, Johni.46. Also Rosenmueller on the former passage and Bloomfield on the latter.)

Galilee.——In order to appreciate fully, the scorn and suspicion with which the Galileans were regarded by the citizens of Jerusalem, a complete view of their sectional peculiarities would be necessary. Such a view will hereafter be given in connection with a passage which more directly refers to those peculiarities, and more especially requires illustration and explanation.

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