Annotations Upon the New Testament, Matthew · Chapter 17
CHAP. XVII.
Verse 1. ANd after six daies] Luke 9.28. saith, about eight daies, there is no contradiction. For either Matthew or Luke count that time from divers termes,Sex dies integros numerant Matthaeus & Marcus 9.2. qui medij fluxerunt: Lucas autem factum esse dicens octo ferè postea diebus tam diem illum quo locutus erat Christus quam quo transformatus est, comprehendit. Calvin. or from the same: And then Luke reckons up eight daies, the first and last being reckoned with them, Matthew only sixe, the middle ones being cast between. This answer Calvin in his Harmony, and Scultetus *observat in Matth. c. 50. Vt si dicam mensis est, recte dixisse intelligar etiamsi absint dies aliquot. Judaeos octo dies appellasse id quod ab uno sabbato est ad alterum, apparet. Joh. 20.26. Grotius.give.
Jesus taketh Peter, Iames, and Iohn] Because it was not yet time of Christs full glory, he therefore shewed not his glory to all his Apostles,Non assumsit omnes, ne res divulgaretur priusquam id expèdiret (certè filium proditionis Judam non congruebat adesse) tres autem assumsit, quòd poterant sufficere ad ferendum Testimonium, quando divulgari expediret. Brugensis. Tres testes deligere satis habuit Dominus, quia hic numerus ad rem probandam à Lege praescribitur. Deut. 17.6. Calvin. but chose out of them some Antesignani, who might be sufficient and fit witnesse enough to others of Christs glory seen, viz. Those very persons who after in the mount of Olivet were to be spectatours of his low abasement, here first in the Mountaine of Tabor were beholders of his great Majesty and glory. There are divers causes why he tooke only these. Peter, that he might reclame him so much the more strongly from his errour, into which he fell by hearing of the passion of Christ. Iames, because he first of all was to shed his bloud for Christ, Acts 12.2. And lastly Iohn, because he was to defend his divine majesty against the blasphemies of Ebion and Cerinthus.
Christ took upon him the heavenly glory for so short a time, to declare that he went willingly to his death, for it was as easie to exempt his body from death, as to adorne it with heavenly glory.
Qualis futurus est tempore judicandi, talis apparuit Apostolis. Hieron Scultet. observat. in Matth. c. 51. Vide plura. ibid.Vers. 2. And he was transfigured before them] Greeke metamorphosed, or transformed.
And his rayment was white as the light] Marke saith, white as the snow, Mar. 9.3. these do not oppose each other, for as darkness hath its blackness, so light its whitenesse, therefore it is all one whether the comparison be borrowed from snow or light, which the words of Marke shew; shining proper to light, and white proper to snow, applyed to one and the same garment; Marke there addeth, So as no Fuller on the earth can white them.
Vers. 3. Moses and Elias were verily present. These two appeared, to shew that the Law and Prophets had no other purpose,Calvin. nor end, but Christ, and to shew the consent of the Law and Prophets with him. It is probable Moses was raised from the dead, Deut. 34.6: about what they talked see Luke 9.31. In life eternall the Saints shall mutually know one another,Piscat. Polyc. Lyserus. Vide Capell. Spicileg. for these three Disciples here having but a taste of it, knew Moses and Elias.
Vers. 4. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here] Peter being astonished, spake as a man altogether amazed. Marke 9.6.
Vers. 5. A bright cloud overshadowed them] A cloud was put before their eyes, that they might know that they were not yet fit to behold the brightnesse of the heavenly glory.Vox è nube, subaudi, facta est, quod exprimit Lucas. Nempe ex illa nube, cujus modò facta mentio, in quam illi fuerant ingressi, id quod notat articulus. Piscat. A voyce sounded out of the cloud; but neither was body nor face seene. Deut. 4.12. The cloud was a signe of the divine presence, as Exod. 11.34. Bright to distinguish it from the old Law, which was given in a darke cloud.
This is my beloved Son] Some thinke that there is a secret opposition between Moses, Elias and Christ, as if Christ should command his Disciples to be content with the onelyonly Son, for that name is emphaticall, whereby he is extolled above the Servants.
Heare yee him] Emphatically, heare him above Moses and the Prophets, as fulfilling of both. Grotius. Believe and obey his doctrine.
Vers. 6. Fell on their face]Id est, proni adorarunt, nisi malimus prae metu cecidisse quasi semianimes, quamobrem, etiam Dominus eos erexisse dicitur. Beza in loc. Sic Maldonatus. Timore non veneratione ceciderunt, propterea dicitur eos Christus tetigisse: sicut solemus, ut ad se redeant, exanimes tangere.
Vers. 8. Save Iesus onelyonly] That glory was tyed to the Law and Prophets but for a time, that onelyonly Christ might continue glorious.Solum Iesum auditâ istâ voce viderunt, ut scierent, illam de hoc solo pronuntiatam esse. Piscat.
Vers. 11. And Iesus answered and said unto them, Elias truely shall first come and restore all things] That is, Iohn Baptist, see Matth. 11.14.Liquidum mihi videtur verba haec eodem spectare quo ea quae sequntur, ad Iohannem Baptistam scilicet. Grotius. Vide Calvinum.
Vers. 15. Lunaticke] Those are called Lunaticke which either at the wane of the Moone have the falling-sicknesse, or are troubled with a giddinesse.Lunatici medicis dicuntur illi qui morbo comitiali sive caduco laborant. Sic verò dicuntur, quia existimant, eos qui interlunio nascuntur, potissimum hoc morbo divexari, vel etiam quod ad motum lunae morbus vel accedat vel recedat, prout virtute Lunae humores cerebri vel augentur, vel minuuntur. Polyc. Lyser. Vide Scultet. observat. in Matth. c. 2.
Vers. 17. O faithlesse and perverse generation] An apostrophe to the Disciples. Hee accuseth their incredulity.
Vers. 20. If ye have faith as a graine of mustardseed, ye shall say unto this mountaine, Mr. Perkins on Heb. 11.30.Remove hence to yonder place, and it shall remove] Signifying, that by the power of true faith, such things as are impossible to mans reason, should be brought to passe, if God have promised them.
This is a proverbiall speech among the Hebrews, as appeares by Paul, 1 Cor. 13.2. The sense is, you would performe things most difficult, saith Grotius.
Vers. 21. This kind goeth not out, but by prayer and fasting] That is, this kind of evill Spirits which is sent for the punishment of greater offences, so Grotius. Earnest *Elton. Dr. Taylor. i.e. Intensissima precatione. Bucer. v. 24. Vide Seldenum, de Jure naturali & Gentium. l. 6. c. 18.and cōtinued prayer, having humiliation joyned with it; they go often together, Act. 10.30. and 14.23. 1 Cor. 7.5. We must stir up our faith by prayer, and our prayer by fasting.
V. 26. Iesus saith unto him, then are the children free] As if he should say, if I would stand on my priviledge, as I am the Son of God, I am exempted,Per filios intelligit Christus Filios regnorum sive terrarum id est, inde natos sive oriundos, alioquin sermo ejus non videretur fuisse ad propositum, nam in plurali locutus est tam pro se quam pro Petro, quem constat non fuisse Filium talium Regum. Dr. Fulke. vide Cameronem. as a Kings Son is not to performe that ordinary service which other men performe; it cannot be meant, that the Jewes were free, for Christs Father and Mother were taxed.
Vers. 27. This fish is called at Rome, Piscis Sancti Petri.