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. (Matthew xiv. 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 support and 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 on the 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 had seen. 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, but journeyed 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 the expenses 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 is προεφθασεν, (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 words prae, “before,” and venio, “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 is αλλοτριων, (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 Greek στατηρ, (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 Jewish half-shekel, and being itself worth half a stater. The stater, however, as a name for Attic and Byzantine gold coins, 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 Matthew xvii. 25. Macknight’s Paraphrase, Poole and Kuinoel, for a very full account of the matter. Also my note on page 32.
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. (Exodus xxx. 13, and Lightfoot on Matthew xvii. 24.)
THE QUESTION OF SUPERIORITY.