Verse 1. Till they see the kingdom of God coming with power - So it began to do at the day of pentecost, when three thousand were converted to God at once.

Verse 2. By themselves - That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, {mentioned by St. Paul, Phil. ii, 6, 7, } and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Matt. xvii, 1; Luke ix, 28.

Verse 3. White as snow, such as no fuller can whiten - Such as could not be equalled either by nature or art.

Verse 4. Elijah - Whom they expected: Moses, whom they did not.

Verse 7. There came a (bright, luminous) cloud, overshadowing them - This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses. Hear ye him - Even preferably to Moses and Elijah.

Verse 12. Elijah verily coming first restoreth all things: and how it is written - That is, And he told them how it is written - As if he had said, Elijah's coming is not inconsistent with my suffering. He is come: yet I shall suffer. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah's continuing for ever.

Verse 14. Matt. xvii, 14; Luke ix, 37.

Verse 15. All the multitude seeing him were greatly amazed - At his coming so suddenly, so seasonably, so unexpectedly: perhaps also at some unusual rays of majesty and glory, which yet remained on his countenance.

Verse 17. And one of the multitude answering - The scribes gave no answer to our Lord's question. They did not care to repeat what they had said to his disciples. A dumb spirit - A spirit that takes his speech from him.

Verse 20. When he saw him - When the child saw Christ; when his deliverance was at hand. Immediately the spirit tore him - Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession?

Verse 22. If thou canst do any thing - In so desperate a case: Have compassion on us - Me as well as him.

Verse 23. If thou canst believe - As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?

Verse 24. Help thou mine unbelief - Although my faith be so small, that it might rather be termed unbelief, yet help me.

Verse 25. Thou deaf and dumb spirit - So termed, because he made the child so. When Jesus spake, the devil heard, though the child could not. I command thee - I myself now; not my disciples.

Verse 26. Having rent him sore - So does even the body sometimes suffer, when God comes to deliver the soul from Satan.

Verse 30. They passed through Galilee - Though not through the cities, but by them, in the most private ways. He was not willing that any should know it: for he taught his disciples - He wanted to be alone with them some time, in order to instruct them fully concerning his sufferings. The Son of man is delivered - It is as sure as if it were done already. Matt. xvii, 22; Luke ix, 44.

Verse 32. They understood not the word - They did not understand how to reconcile the death of our saviour (nor consequently his resurrection, which supposed his death) with their notions of his temporal kingdom.

Verse 33. Luke ix, 46.

Verse 34. Who should be greatest - Prime minister in his kingdom.

Verse 35. Let him be the least of all - Let him abase himself the most.

Verse 36. Matt. xviii, 2; Luke ix, 47.

Verse 37. One such little child - Either in years or in heart.

Verse 38. And John answered him - As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us - How often is the same temper found in us? How readily do we also lust to envy? But how does that spirit become a disciple, much more a minister of the benevolent Jesus! St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Luke ix, 49.

Verse 39. Jesus said - Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not - Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.

Verse 40. For he that is not against you, is for you - Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another view, he uses a very different proverb; directing his followers to judge of men's characters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.

Verse 41. For whosoever shall give you a cup - Having answered St. John, our Lord here resumes the discourse which was broken off at the 37th verse. Mark ix, 37. Matt. x, 42.

Verse 42. On the contrary, whosoever shall offend the very least Christian. Matt. xviii, 6; Luke xvii, 1.

Verse 43. And if a person cause thee to offend - (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of God, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Matt. v, 29; Matt. xviii, 8.

Verse 44. Where their worm - That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair, ) dieth not - No more than the soul itself: and the fire (either material, or infinitely worse!) that tormenteth the body, is not quenched for ever. Isaiah lxvi, 24.

Verse 49. Every one - Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine grace, which purifies the soul, (though frequently with pain) and preserves it from corruption.