T c.18.18.

¶ Upon this rock. Not upon thee, nor upon this Peter-but (with the term now in a different gender-petrakeeping the sense, but shifting the subject) upon this doctrine-this confession of faith, as the foundation truth, will I build my church. As in 1 Cor. 3.11, " Other foundation can no man lay than that is laid, which is Jesus Christ." It could not refer to Peter, personally or officially, for in no sense could he be the foundation to build upon-a founder even, is not the foundation. Yet the allusion is to Peter, and the sense is--UPON THIS DOCTRINE, CONFESSED AND PREACHED, will I build my church-alluding to Peter's prominent part in preaching the gospel to Jews and Gentiles, and gathering a visible Christian church. This corresponds precisely with the great apostolic commission, "Go ye into all the world, and preach the gospel to every creature;" and the promise annexed here, "the gates of hell shall not prevail against it," agrees entirely with Christ's parting promise, Lo, I am with you alway"-and "All power is given unto me in heaven and on earth" (Matt. 28. 1820). As to Peter's work, this indicated the part he should have in Providence, and not any primacy or prerogative among the apostles. He first planted the church among the Jews, after Christ's resurrection, by his preaching at Pentecost, where the first thousands were gathered in (Acts 2. 41-47), and he carried the gospel to the Gentiles, and founded the Gentile church. (See the conversion of Cornelius, Acts 10.5; 15. 7.) Peter does not claim to have been the foundation, personally or officially. He himself gives this honour to Christ (1 Pet. 2. 6, 7). We read nothing in Scripture, even in the Acts of the Apostles, of such a primacy. The true and only foundation to build

8

20 Then charged he his dis

8 Mar.8.30.

upon is Jesus Christ (1 Cor. 3. 11. Eph. 2. 20), upon whom apostles and prophets are built, and all Christians.

- The gates of hell. As in the walled cities of old, the gates were the places of concourse for public business, the word is here used for counsels, enterprises, combinations, and so the phrase means the schemes and powers of hell, &c.

19. The keys. A key is that which keeps the door, opening it or locking it. I will make thee the instrument of opening the door of the kingdom to the Gentiles (Acts 10). The act was future. Christ would soon devolve the authority in the visible church upon the twelve, and all its affairs for the establishment and government of the church visible.- -T And whatsoever thou shalt bind. This language, in ch. 18. 18, is addressed to the twelve. As Christ gave the keys to them at the Ascension, and not to Peter alone, so we find them charged there to

preach the gospel" which they professed, and to exercise this official authority in the visible church. Disciple all nations-baptize-bind and loose. As Peter answered for the twelve, so he might be addressed for the twelve, as having a certain prominence. He was first to preach to the Jews after Christ's death (Acts 2. 14), and to the Gentiles (Acts 10). Peter answered for all the apostles, as Christ had asked, "Whom say ye that 1 am?" The binding and loosing refers to the ministerial authority in Christ's house, common to Peter with the rest of the twelve, and all Christian ministers. As Christ had just spoken of building His church, this visible body would require government, for which He here provides. So Peter addresses his fellow-ministers (1 Pet. 5. 1), "The elders or Presbyters which are among you, I exhort, who am also a presbyter (as the word is), Feed the

ciples, that they should tell no man that he was Jesus the Christ.

21 From that time forth began Jesus to shew unto his

t Lu.9.22; 18.31; 24.6,7. 1Cor. 15.3,4.

flock of God," &c., as a pastor. The terms binding and loosing were commonly in use to denote forbidding and allowing. They should have authority to found and govern the Christian church on earth, prescribing and prohibiting according to Divine direction, and so their acts should have Divine authority (see Acts 15. 20). This binding and loosing extended to things, as doctrine and discipline (Acts 10. 28, and 21. 24), and to persons (John 20. 23). In ch. 18. 18, a case is given, and the church court is thus spoken of. But we find James' advice taken rather than Peter's. He could not have been regarded as necessarily Head, and less, an infallible Head (see Gal. 2. 11). Christ calls him Satan, immediately after! Alas, too fallible was Peter! The stone can soon become a stumbling-block. Put before Christ, it stands in His way, and must get behind Him.

20. Then charged He, &c. After this very special conversation, He thought fit to enjoin upon them secrecy respecting His Messiahship, which they had admitted. It was not that He wished now to promulgate it, that He had inquired for men's opinions and theirs. He wished to confirm them in the great truth, but the time had not come for its open dissemination. The Jews would only seek His life, and their malice would only hinder His work.

OBSERVE, (1.) The authority given to Christ's ministers in the Church, is based upon the confession of Christ in His person and offices, as the truth is in Jesus. Hence the true and only succession of the ministry cannot be traced independently of this requisite (vss. 16 and 17). (2.) Grace from Heaven is essential to this ministerial work, even before office (vs. 17).

21. From that time forth. Having now signified to them their officework, He speaks of His own, and would have them understand what was to come. This language calls attention to the fact that now, for the first, He discloses to His disciples the particulars of His cruel death. This belongs to the year 32, in His 33d year, some nine months before His death.- -T Elders and chief priests and Scribes, as of the Sanhedrim. See note, 5. 22. He showed these things to them beforehand, that when they should come to pass, their faith in His Divine character and claims might be most fully established (John 13. 19). He had always known all that was to happen (John 18. 14), and He could have avoided death if He had so preferred. It was entirely a voluntary offering of Himself. "Lo I come."

This proved His love to men, that He should have willingly laid down His life. "Therefore doth my Father love me, because I lay down my life that I might take it again."

¶ To

22. Then Peler took Him, &c. The word is expressive, having the same force as our word assume. rebuke is to blame, and here, to reply harshly. We have his language, de

CHAPTER XVII.

3 And, behold, there appeared

keth Peter, James, and John his brother, and bringeth them up into a high mountain apart. 2 And was transfigured before them and his face did shine as the sun, and his raiment was white as the light.

b

a Mar.9.2,&c. Lu.9.28, &c. b Re.1.16.

Matt.

Mark.

John.

Luke. 17. 1-13 9. 2-13 9.28-36 Our Lord was still in the vicinity of Cesarea Philippi, in the northernmost part of Palestine.

1. Jesus taketh Peter, James and John. (He would have two or three witnesses. Deut. 17. 6.) These three He selected also to go with Him to Gethsemane, Mark 14. 33, and to the house of the ruler of the synagogue, whose daughter He raised from the dead (Mark 5. 37). He would specially train them for their special work.¶ After six days. Luke says about an eight days after, that is inclusive of the two which bounded the reckoning. This was a common mode of computing time.--¶ A high mountain apart. Apart from the rest of the twelve. Mark has it, "apart by themselves." Luke adds that He went up there to pray (9. 28). This high mountain is not mentioned to us by name. Most have thought it to be mount Tabor. But we find Him afterward still in this region farther north. He was near the mountain range of Hermon. - Transfigured. The word is "metamorphosed." The meaning of the term is, that His appearance was changed, as is afterward described. His face shone as the sun. The same word is rendered in Romans 12. 2, transformed. And in 2 Cor. 3. 18, changed into the same image, &c. So Moses is spoken of when he came down from talking with God on Sinai. Exod. 24. 29, 30.

¶ His raiment, or clothing, was white as the light. Mark has it: "White as snow, so as no fuller (or clothes bleacher) on earth can white

talking with him.

4 Then answered Peter and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

them." His body underwent no change. 3. Moses and Elias. These were prominent characters of the Old Testament dispensation, that was now coming to an end. It was fit that they should appear. Moses as the mediator of the old Covenant and giver of the Law from Sinai, and a type of Christ, represented the Old Law.¶ And Elias. (See Matt. 21. 13.) For all the prophets and the law were until John, and if ye will receive it, this is Elias, which was for to come. Elias, or Elijah, the symbol of Christ's forerunner, John, represented the prophets. The Law and the Prophets waited here upon Christ the Redeemer, for they all had an eye to His work. They talked with Him. Luke says, they conversed about His decease which He should accomplish at Jerusalem (Luke 9. 31). Moses had now been dead nearly 1500 years. He died on the top of Pisgah, over against Jericho, and was buried in an unknown spot, in a valley, Deut. 34. Elijah had not died, but had been translated, or taken to heaven without death (2 Kings 2. 11). This occurred about 900 years before Christ's birth. This appearance of two that had gone to eternity, shows us that a resurrection of the body is no impossible thing. Moses' dead body was raised, and both these were the identical persons they had been on earth.

4. Tabernacles, tents, booths (see Levit. 23. 34), for shelter, and a dwelling. This expressed Peter's desire to abide there. Yet he would build three, not six. He would plan