Matthew 16 Commentary

That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ. Tempting - him - Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other design than to betray and ruin him. Verse 2 When it is evening - There are certain signs of fair and foul weather, which ye are in the constant habit of observing, and which do not fail. - The signs of the times: the doctrine which I preach, and the miracles which I work among you, are as sure signs that the day-spring from on high has visited you for your salvation; but if ye refute to hear, and continue in darkness, the red and gloomy cloud of vindictive justice shall pour out such a storm of wrath upon you as shalt sweep you from the face of the earth. Verse 3 The sky is red and lowering - The signs of fair and foul weather were observed in a similar manner among the Romans, and indeed among most other people. Many treatises have been written on the subject: thus a poet: - Caeruleus pluviam denunciant, Igneus euros Sin Maculae incipient Rutilo immiscerier Igni, Omnia tunc pariter Vento Nimbisque videbis Fervere Virg. Geor. i. l. 453 "If fiery red his glowing globe descends, High winds and furious tempests he portends: But if his cheeks are swoll'n with livid blue, He bodes wet weather, by his watery hue If dusky spots are varied on his brow, And streak'd with red a troubled color show, That sullen mixture shall at once declare, Wind, rain, and storms, and elemental war Dryden. Verse 4 Wicked and adulterous generation - The Jewish people are represented in the Sacred Writings as married to the Most High; but, like a disloyal wife, forsaking their true husband, and uniting themselves to Satan and sin. Seeketh after a sign, σημειον επιζητει, seeketh sign upon sign, or, still another sign. Our blessed Lord had already wrought miracles sufficient to demonstrate both his Divine mission and his divinity; only one was farther necessary to take away the scandal of his cross and death, to fulfill the Scriptures, and to establish the Christian religion; and that was, his resurrection from the dead, which, he here states, was typified in the case of Jonah. Verse 5 Come to the other side - Viz. the coast of Bethsaida, by which our Lord passed, going to Caesarea, for he was now on his journey thither. See Mat 16:13 , and Mar 8:22 , Mar 8:27 . Verse 6 Beware of the leaven - What the leaven of Pharisees and Sadducees was has been already explained, see Mat 16:1 . Bad doctrines act in the soul as leaven does in meal; they assimulate the whole Spirit to their own nature. A man's particular creed has a greater influence on his tempers and conduct than most are aware of. Pride, hypocrisy, and worldly-mindedness, which constituted the leaven of the Pharisees and Sadducees, ruin the major part of the world. Verse 7 They reasoned - For, as Lightfoot observes, the term leaven was very rarely used among the Jews to signify doctrine, and therefore the disciples did not immediately apprehend his meaning. In what a lamentable state of blindness is the human mind? Bodily wants are perceived with the utmost readiness, and a supply is sought with all speed. But the necessities of the soul are rarely discovered, though they are more pressing than those of the body, and the supply of them of infinitely more importance. Verse 8 When Jesus perceived, he said - Αυτοις, unto them, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopia, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omission, and Griesbach has left it out of the text. O ye of little faith - There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given. Verse 9 Do ye not yet understand - the five loaves - neither the seven - See the notes on Mat 14:14 , etc. How astonishing is it that these men should have any fear of lacking bread, after having seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulous enough till they get them supplied, yet they as quickly forget the mercy which they had received; and thus God gets few returns of gratitude for his kindnesses. To make men, therefore, deeply sensible of his favors, he is induced to suffer them often to be in want, and then to supply them in such a way as to prove that their supply has come immediately from the hand of their bountiful Father. Verse 11 How is it that ye do not understand - We are not deficient in spiritual knowledge, because we have not had sufficient opportunities of acquainting ourselves with God; but because we did not improve the advantages we had. How deep and ruinous must our ignorance be, if God did not give line upon line, precept upon precept, here a little and there a little! They now perceived that he warned them against the superstition of the Pharisees, which produced hypocrisy, pride, envy, etc., and the false doctrine of the Sadducees, which denied the existence of a spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God. Verse 13 Caesarea Philippi - A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen 14:14 ; afterwards it was called Lais, Jdg 18:7 . But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Caesarea, in honor of Tiberius Caesar, the reigning emperor: but to distinguish it from another Caesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Caesarea of Philip. When Jesus came - Ελθων δε ο Ιησους - when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Caesarea Philippi, Mar 8:27 , and he is Matthew's best interpreter. - Wakefield. Whom do men say - He asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportunity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on Luk 9:20 (note). Some, John the Baptist, etc. By this and other passages we learn, that the Pharisaic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus. Verse 16 Thou art the Christ, the Son of the living God - Every word here is emphatic - a most concise, and yet comprehensive, confession of faith. The Christ, or Messiah, points out his divinity, and shows his office; the Son - designates his person: on this account it is that both are joined together so frequently in the new covenant. Of the living God Του Θεου, του ζωντος, literally, of God the Living One. The C. Bezae has for Του ζωντος the Living One, Του σωζοντος, the Savior, and the Cant. Dei Salvatoris, of God the Savior. Living - a character applied to the Supreme Being, not only to distinguish him from the dead idols of paganism, but also to point him out as the source of life, present, spiritual, and eternal. Probably there is an allusion here to the great name יהוה Yeve, or Yehovah, which properly signifies being or existence. Verse 17 Blessed art thou, Simon Bar-jona - Or Simon, son of Jonah; so Bar-jonah should be translated, and so it is rendered by our Lord, Joh 1:42 . Flesh and blood - i.e. Man; - no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew periphrasis for man; and the literal translation of it here, and in Gal 1:16 , has misled thousands, who suppose that flesh and blood signify carnal reason, as it is termed, or the unregenerate principle in man. Is it not evident, from our Lord's observation, that it requires an express revelation of God in a man's soul, to give him a saving acquaintance with Jesus Christ; and that not even the miracles of our Lord, wrought before the eyes, will effect this? The darkness must be removed from the heart by the Holy Spirit, before a man can become wise unto salvation. Verse 18 Thou art Peter - This was the same as if he had said, I acknowledge thee for one of my disciples - for this name was given him by our Lord when he first called him to the apostleship. See Joh 1:42 . Peter, πετρος, signifies a stone, or fragment of a rock; and our Lord, whose constant custom it was to rise to heavenly things through the medium of earthly, takes occasion from the name, the metaphorical meaning of which was strength and stability, to point out the solidity of the confession, and the stability of that cause which should be founded on The Christ, the Son of the Living God. See the notes at Luk 9:62 . Upon this very rock, επι ταυτη τη πετρα - this true confession of thine - that I am The Messiah, that am come to reveal and communicate The Living God, that the dead, lost world may be saved - upon this very rock, myself, thus confessed (alluding probably to Psa 118:22 , The Stone which the builders rejected is become the Head-Stone of the Corner: and to Isa 28:16 , Behold I lay a Stone in Zion for a Foundation) - will I build my Church, μου την εκκλησιαν, my assembly, or congregation, i.e. of persons who are made partakers of this precious faith. That Peter is not designed in our Lord's words must be evident to all who are not blinded by prejudice. Peter was only one of the builders in this sacred edifice, Eph 2:20 who himself tells us, (with the rest of the believers), was built on this living foundation stone: 1Pet 2:4 , 1Pet 2:5 , therefore Jesus Christ did not say, on thee, Peter, will I build my Church, but changes immediately the expression, and says, upon that very rock, επι ταυτη τη πετρα, to show that he neither addressed Peter, nor any other of the apostles. So, the supremacy of Peter, and the infallibility of the Church of Rome, must be sought in some other scripture, for they certainly are not to be found in this. On the meaning of the word Church, see at the conclusion of this chapter. The gates of hell, πυλαι Αδου i. e, the machinations and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in, and were usually places of great strength. Our Lord's expression means, that neither the plots, stratagems, nor strength of Satan and his angels, should ever so far prevail as to destroy the sacred truths in the above confession. Sometimes the gates are taken for the troops which issue out from them: we may firmly believe, that though hell should open her gates, and vomit out her devil and all his angels, to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part; as the arm of the Omnipotent must prevail. Verse 19 The keys of the kingdom - By the kingdom of heaven, we may consider the true Church, that house of God, to be meant; and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners; and who they are that shall be finally excluded from heaven; and on what account. When the Jews made a man a doctor of the law, they put into his hand the key of the closet in the temple where the sacred books were kept, and also tablets to write upon; signifying, by this, that they gave him authority to teach, and to explain the Scriptures to the people. - Martin. This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of opening, i.e. preaching the doctrines of the kingdom of heaven to the Jews, Act 2:41 ; and to the Gentiles, Act 10:44-47 ; Act 11:1 ; Act 15:7 . Whatsoever thou shalt bind on earth - This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth, according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven; and when the priests cast the lots on earth, the priest also casts the lots in heaven. See Sohar. Leviticus fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from Lev 13:3 , Lev 13:23 : The priest shall look upon him (the leper) and pronounce him unclean. Hebrew וטמא אתו vetime otho, he shall pollute him, i.e. shall declare him polluted, from the evidences mentioned before. And in Lev 13:23 : The priest shall pronounce him clean, וטהרו הכה vetiharo hacohen, the priest shall cleanse him, i.e. declare he is clean, from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society; and, in the other, that the suspected person was clean, and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i.e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the unclean, and pronounce infallible judgment; and this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, being always according to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as Divinely ratified. That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, etc., Dr. Lightfoot, after having given numerous instances, thus concludes: - "To these may be added, if need were, the frequent (shall I say?) or infinite use of the phrases, אסור ומותר bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees, abundantly enough, both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine, and in judgments, concerning things allowed or not allowed in the law. Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter, or of madness? To this, therefore, do these words amount: When the time was come wherein the Mosaic law, as to some part of it, was to be abolished, and left off, and, as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, Mat 18:18 , a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit: as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is forbade, circumcision to the believers; eating of things offered to idols, of things strangled, and of blood, for a time, to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal; Act 21:24 and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever. "Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter: 'I am about to build a Gentile Church,' saith Christ, and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that Church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted; and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts 10, he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these. "Those words of our Savior, Joh 20:23 , Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished. "As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. "2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that, the same Spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, etc." After all these evidences and proofs of the proper use of these terms, to attempt to press the word, into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be "a matter of laughter or of madness." No Church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very Church that thus abuses them. Verse 20 Then charged he his disciples - ΔιεϚειλατο, he strictly charged them. Some very good MSS. have επετιμησεν, he severely charged - comminatus est, - he threatened. These are the readings of the Cod. Bezae, both in the Greek and Latin. The Christ - The common text has Jesus the Christ; but the word Jesus is omitted by fifty-four MSS., some of which are not only of the greatest authority, but also of the greatest antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Slavonic, six copies of the Itala, and several of the fathers. The most eminent critics approve of this omission, and Griesbach has left it out of the text in both his editions. I believe the insertion of it here to be wholly superfluous and improper; for the question is, Who is this Jesus? Peter answers, He is, ὁ ΧριϚος, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter's testimony in Mat 16:16 : Thou art the Christ - Jesus here says, Tell no man that I am the Christ, i.e. the Messiah; as the time for his full manifestation was not yet come; and he was not willing to provoke the Jewish malice, or the Roman envy, by permitting his disciples to announce him as the Savior of a lost world. He chose rather to wait, till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction. Verse 21 From that time forth began Jesus, etc. - Before this time our Lord had only spoken of his death in a vague and obscure manner, see Mat 12:40 , because he would not afflict his disciples with this matter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come. Verse 22 Then Peter took him - Προσλαβομενος - took him up - suddenly interrupted him, as it were calling him to order - see Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner - to embrace; but Mr. Wakefield's translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration upon every subject, must of necessity be often in the wrong. Be it far from thee Lord - Ιλεως σοι Κυριε. Be merciful to thyself Lord. Pity thyself - So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf which he had often exorted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's fellow, ( Zac 13:7 ), nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee - thou didst not give thy life for the sin of the world - it would be injustice to cause the innocent to suffer thus for the guilty. But what saith God? His soul shall be made an offering for sin - he shall taste death for every man - the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises! Verse 23 Get thee behind me, Satan - Υπαγε οπισω μου σατανα. Get behind me, thou adversary. This is the proper translation of the Hebrew word שטן Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter, Devil, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation, which is literal, takes away that harshness which before appeared in our Lord's words. Thou art an offense unto me - Σκανδαλον μου ει - Thou art a stumbling-block in my way, to impede me in the accomplishment of the great design. Thou savourest not - That is, dost not relish, ου φρονεις, or, thou dost not understand or discern the things of God - thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offense to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household. Verse 24 Will come after me - i.e. to be my disciple. This discourse was intended to show Peter and the rest of the disciples the nature of his kingdom; and that the honor that cometh from the world was not to be expected by those who followed Christ. The principles of the Christian life are: First. To have a sincere desire to belong to Christ - If any man be Willing to be my disciple, etc. Secondly. To renounce self-dependence, and selfish pursuits - Let him deny Himself. Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road - Let him take up His Cross. Fourthly. To imitate Jesus, and do and suffer all in his spirit - Let him Follow Me. Let him deny himself - Απαρνησασθω may well be interpreted, Let him deny, or renounce, himself fully - in all respects - perseveringly. It is a compounded word, and the preposition απο abundantly increases the meaning. A follower of Christ will need to observe it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man's self is to him the prime cause of most of his miseries. See the note on Mar 8:34 . Verse 25 For whosoever will save his life - That is, shall wish to save his life - at the expense of his conscience, and casting aside the cross, he shall lose it - the very evil he wishes to avoid shall overtake him; and he shall lose his soul into the bargain. See then how necessary it is to renounce one's self! But whatsoever a man loses in this world, for his steady attachment to Christ and his cause, he shall have amply made up to him in the eternal world. Verse 26 Lose his own soul - Or, lose his life, την ψυχην αυτου. On what authority many have translated the word ψυχη, in the 25th verse, life, and in this verse, soul, I know not, but am certain it means life in both places. If a man should gain the whole world, its riches, honors, and pleasures, and lose his life, what would all these profit him, seeing they can only be enjoyed during life? But if the words be applied to the soul, they show the difficulty - the necessity - and importance of salvation. The world, the devil, and a man's own heart are opposed to his salvation; therefore it is difficult. The soul was made for God, and can never be united to him, nor be happy, till saved from sin: therefore it is necessary. He who is saved from his sin, and united to God, possesses the utmost felicity that the human soul can enjoy, either in this or the coming world: therefore, this salvation is important. See also the note on Luk 9:25 (note). Verse 27 For the Son of man shall come in the glory of his Father - This seems to refer to Dan 7:13 , Dan 7:14 . "Behold, one like the Son of man came - to the ancient of Days - and there was given him dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him." This was the glorious Mediatorial kingdom which Jesus Christ was now about to set up, by the destruction of the Jewish nation and polity, and the diffusion of his Gospel through the whole world. If the words be taken in this sense, the angels or messengers may signify the apostles and their successors in the sacred ministry, preaching the Gospel in the power of the Holy Ghost. It is very likely that the words do not apply to the final judgment, to which they are generally referred; but to the wonderful display of God's grace and power after the day of pentecost. Verse 28 There be some - which shall not taste of death - This verse seems to confirm the above explanation, as our Lord evidently speaks of the establishment of the Christian Church after the day of pentecost, and its final triumph after the destruction of the Jewish polity; as if he had said, "Some of you, my disciples, shall continue to live until these things take place." The destruction of Jerusalem, and the Jewish economy, which our Lord here predicts, took place about forty-three years after this: and some of the persons now with him doubtless survived that period, and witnessed the extension of the Messiah's kingdom; and our Lord told them these things before, that when they came to pass they might be confirmed in the faith, and expect an exact fulfillment of all the other promises and prophecies which concerned the extension and support of the kingdom of Christ. To his kingdom, or in his kingdom. Instead of βασιλεια, kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saxon, and one copy of the Itala, with several of the primitive fathers, read δοξη, glory: and to this is added, του πατρος αυτου, of his Father, by three MSS. and the versions mentioned before. This makes the passage a little more conformable to the passage already quoted from Daniel; and it must appear, very clearly, that the whole passage speaks not of a future judgment, but of the destruction of the Jewish polity, and the glorious spread of Christianity in the earth, by the preaching of Christ crucified by the apostles and their immediate successors in the Christian Church. 1. The disciples, by being constantly with their Master, were not only guarded against error, but were taught the whole truth: we should neglect no opportunity of waiting upon God; while Jesus continues to teach, our ear and heart should be open to receive his instructions. That what we have already received may be effectual, we must continue to hear and pray on. Let us beware of the error of the Pharisees! They minded only external performances, and those things by which they might acquire esteem and reputation among men; thus, humility and love, the very soul of religion, were neglected by them: they had their reward - the approbation of those who were as destitute of vital religion as themselves. Let us beware also of the error of the Sadducees, who, believing no other felicity but what depended on the good things of this world, became the flatterers and slaves of those who could bestow them, and so, like the Pharisees, had their portion only in this life. All false religions and false principles conduct to the same end, however contrary they appear to each other. No two sects could be more opposed to each other than the Sadducees and Pharisees, yet their doctrines lead to the same end - they are both wedded to this world, and separated from God in the next. 2. From the circumstance mentioned in the conclusion of this chapter, we may easily see the nature of the kingdom and reign of Christ: it is truly spiritual and Divine; having for its object the present holiness and future happiness of mankind. Worldly pomp, as well as worldly maxims, were to be excluded from it. Christianity forbids all worldly expectations, and promises blessedness to those alone who bear the cross, leading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live? - What views did he entertain? - In what light did he view worldly pomp and splendor? These are questions which the most superficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not Above the Master? If He humbled himself, how can he look upon those who, professing faith in his name, are conformed to the world and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right hand of God. This is an awful subject; but how few of those called Christians lay it to heart! 3. The term Church in Greek εκκλησια, occurs for the first time in Mat 16:18 . The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word εκκλησια, as well as the terms congregation and assembly, may be applied to any concourse of people, good or bad; gathered together for lawful or unlawful purposes. Hence, it is used, Act 19:32 , for the mob, or confused rabble, gathered together against Paul, εκκλησια συγκεχυμενη, which the town-clerk distinguished, Act 19:39 , from a lawful assembly, εννομω εκκλεσια. The Greek word εκκλησια seems to be derived from εκκαλεω, to call out of, or from, i.e. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature: viz. the Church of God; the congregation collected by God, and devoted to his service. The Church of Christ: the whole company of Christians wheresoever found; because, by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the Catholic or universal Church, because constituted of all the professors of Christianity in the world, to whatever sects or parties they may belong: and hence the absurdity of applying the term Catholic, which signifies universal, to that very small portion of it, the Church of Rome. In primitive times, before Christians had any stated buildings, they worshipped in private houses; the people that had been converted to God meeting together in some one dwelling-house of a fellow-convert, more convenient and capacious than the rest; hence the Church that was in the house of Aquila and Priscilla, Rom 16:3 , Rom 16:5 , and 1Cor 16:19 , and the Church that was in the house of Nymphas, Col 4:15 . Now, as these houses were dedicated to the worship of God, each was termed κυριου οικος kuriou oikos, the house of the Lord; which word, in process of time, became contracted into κυριοικ kurioik, and κυριακη, kuriake; and hence the kirk of our northern neighbors, and kirik of our Saxon ancestors, from which, by corruption, changing the hard Saxon c into ch, we have made the word church. This term, though it be generally used to signify the people worshipping in a particular place, yet by a metonymy, the container being put for the contained, we apply it, as it was originally, to the building which contains the worshipping people. In the proper use of this word there can be no such thing as The church, exclusively; there may be A church, and the Churches, signifying a particular congregation, or the different assemblies of religious people: and hence, the Church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridiculously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be "a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly administered, according to Christ's ordinance." Introduction The transfiguration of Christ, Mat 17:1-8 . Christ's discourse with his disciples on the subject, Mat 17:9-13 . He heals a lunatic, Mat 17:14-18 . His discourse with his disciples on this subject also, Mat 17:19-21 . He foretells his own sufferings and death, Mat 17:22 , Mat 17:23 . He is required to pay tribute at Capernaum, Mat 17:24-26 ; and provides the money by a miracle, Mat 17:27 . Verse 1 After six days - Mar 9:2 , has the same number; but Luke says, Luk 9:28 , after eight days. The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction. Peter, James, and John - He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to substantiate any fact. Eminent communications of the Divine favor prepare for, and entitle to, great services and great conflicts. The same three were made witnesses of his agony in the garden, Mat 26:37 . A high mountain - This was one of the mountains of Galilee; but whether Mount Tabor or not, is uncertain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the mountain to pray, Luk 9:28 . Verse 2 Was transfigured - That fullness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, Mat 16:16 , but also the glorious resurrection body, in which they should exist in the presence of God to eternity. White as the light - But the Cod. Bezae, some of the ancient versions, and several of the fathers, read ως χιων, as snow; and this is the reading in Mar 9:3 . Verse 3 Moses and Elias - Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2Kgs 2:11 . And the body of Moses was probably raised again, as a pledge of the resurrection; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1Cor 15:51 , he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or appeared now as he shall appear when raised from the dead in the last day), and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been translated, or whether he had died. It was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, Mat 17:10 . We may conceive that the law in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands; as he was the End of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, Luk 9:31 , that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (πληρουν to fulfill), because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled. Verse 4 Peter said - let us make, etc. - That is, when he saw Moses and Elijah ready to depart from the mount, Luk 9:33 , he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth. Verse 5 A bright cloud overshadowed them - Or as six MSS. and Ephraim read it, a cloud of light, νεφελη φωτος; which reading Griesbach has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσκιασεν should be translated, surrounded them. A cloud was frequently the symbol of the Divine presence; but such a cloud had always something very remarkable in its appearance. Ezekiel, Eze 1:4 , represents it as a great cloud, and a fire unfolding itself, and a brightness about it, and out of the midst thereof, as the color of amber out of the midst of the fire; and in Eze 1:28 , he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exo 16:10 ; Exo 40:33 , etc.; Eze 43:2 , and 1Chr 5:14 . But it was generally in a thick, dark cloud, that God manifested himself under the law; see Exo 19:9 ; Exo 20:21 . This might be designed as emblematical of the old covenant, which was but the shadow of the good things which were to come, Heb 10:1 ; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2Tim 1:10 . This is my beloved Son - Ουτος εϚιν ο υιος μου ο αγαπητος, εν ω ευδοκησα, This is my Son, the beloved one, in who I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Elijah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it referred to the grand atonement which Jesus was about to make; therefore he says, In him Have I delighted, (ευδοκησα), intimating that it was in him alone, as typified by those sacrifices, that he Had delighted through the whole course of the legal administration; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear Him. The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the law which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Father but through him. This voice seems also to refer to that prediction in Deu 18:15 . The Lord shall raise up a Prophet like unto me: Him Shall Ye Hear. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he Is come! Hear and obey him, and him only. This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of t

A sign from heaven - Such they imagined Satan could not counterfeit. Mark 8:11 ; Matt 12:38.

MATTHEW CHAPTER 16 Verses 1-4. See also Mk 8:11,12. The Pharisees also with the Saducees. Mt 3:7. Tempting. That is, trying him --feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, that they might betray and ruin him. A sign from heaven. Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if he was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder, 1Sam 12:16-18. Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz, Isa 38:8 and Moses had sent them manna from heaven, Ex 16:4, Jn 6:31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death. (c) "sign from heaven" Mt 12:38, Mk 8:11, Lk 11:16, 12:54-56, 1Cor 1:22

ll be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. We have here Christ's discourse with the Pharisees and Sadducees, men at variance among themselves, as appears Acts xxiii. 7, 8 , and yet unanimous in their opposition to Christ; because his doctrine did equally overthrow the errors and heresies of the Sadducees, who denied the existence of spirits and a future state; and the pride, tyranny, and hypocrisy of the Pharisees, who were the great imposters of the traditions of the elders. Christ and Christianity meet with opposition on all hands. Observe, I. Their demand, and the design of it. 1. The demand was of a sign from heaven; this they desired him to show them; pretending they were very willing to be satisfied and convinced, when really they were far from being so, but sought excuses from an obstinate infidelity. That which they pretended to desire was, (1.) Some other sign than what they had yet had. They had great plenty of signs; every miracle Christ wrought was a sign, for no man could do what he did unless God were with him. But this will not serve, they must have a sign of their own choosing; they despised those signs which relieved the necessity of the sick and sorrowful, and insisted upon some sign which gratify the curiosity of the proud. It is fit that the proofs of divine revelation should be chosen by the wisdom of God, not by the follies and fancies of men. The evidence that is given is sufficient to satisfy an unprejudiced understanding, but was not intended to please a vain humour. And it is an instance of the deceitfulness of the heart, to think that we should be wrought upon by the means and advantages which we have not, while we slight those which we have. If we hear not Moses and the prophets, neither would we be wrought upon though one rose from the dead. (2.) It must be a sign from heaven. They would have such miracles to prove his commission, as were wrought at the giving of the law upon mount Sinai: thunder, and lightening, and the voice of words, were the sign from heaven they required. Whereas the sensible signs and terrible ones were not agreeable to the spiritual and comfortable dispensation of the gospel. Now the word comes more nigh us ( Rom. x. 8 ), and therefore the miracles do so, and do not oblige us to keep such a distance as these did, Heb. xii. 18 . 2. The design was to tempt him; not to be taught by him, but to ensnare him. If he should show them a sign from heaven, they would attribute it to a confederacy with the prince of the power of the air; if he should not, as they supposed he would not, they would have that to say for themselves, why they did not believe on him. They now tempted Christ as Israel did, 1 Cor. x. 9 . And observe their perverseness; then, when they had signs from heaven, they tempted Christ, saying, Can he furnish a table in the wilderness? Now that he had furnished a table in the wilderness, they tempted him, saying, Can he give us a sign from heaven? II. Christ's reply to this demand; lest they should be wise in their own conceit, he answered these fools according to their folly, Prov. xxvi. 5 . In his answer, 1. He condemns their overlooking of the signs they had, v. 2, 3 . They were seeking for the signs of the kingdom of God, when it was already among them. The Lord was in this place, and they knew it not. Thus their unbelieving ancestors, when miracles were their daily bread, asked, Is the Lord among us, or is he not? To expose this, he observes to them, (1.) Their skilfulness and sagacity in other things, particularly in natural prognostications of the weather; "You know that a red sky over-night is a presage of fair weather, and a red sky in the morning of foul weather." There are common rules drawn from observation and experience, by which it is easy to foretel very probably what weather it will be. When second causes have begun to work, we may easily guess at their issue, so uniform is nature in its motions, and so consistent with itself. We know not the balancing of the clouds ( Job xxxvii. 16 ), but we may spell something from the faces of them. This gives no countenance at all to the wild and ridiculous predictions of the astrologers, the star-gazers, and the monthly prognosticators ( Isa. xlvii. 13 ) concerning the weather long before, with which weak and foolish people are imposed upon; we are sure, in general, that seed-time and harvest, cold and heat, summer and winter, shall not cease. But as to the particulars, till, by the weather-glasses, or otherwise, we perceive the immediate signs and harbingers of the change of weather, it is not for us to know, no, not that concerning the times and seasons. Let it suffice, that it shall be what weather pleases God; and that which pleases God, should not displease us. (2.) Their sottishness and stupidity in the concerns of their souls; Can ye not discern the signs of the times? [1.] "Do you not see that the Messiah is come?" The sceptre was departed from Judah, Daniel's weeks were just expiring, and yet they regarded not. The miracles Christ wrought, and the gathering of the people to him, were plain indications that the kingdom of heaven was at hand, that this was the day of their visitation. Note, First, There are signs of the times, by which wise and upright men are enabled to make moral prognostications, and so far to understand the motions and methods of Providence, as from thence to take their measures, and to know what Israel ought to do, as the men of Issachar, as the physician from some certain symptoms finds a crisis formed. Secondly, There are many who are skilful enough in other things, and yet cannot or will not discern the day of their opportunities, are not aware of the wind when it is fair for them, and so let slip the gale. See Jer. viii. 7 ; Isa. i. 3 . Thirdly, It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own prescribing. [2.] "Do not you foresee your own ruin coming for rejecting him? You will not entertain the gospel of peace, and can you not evidently discern that hereby you pull an inevitable destruction upon your own heads?" Note, It is the undoing of multitudes, that they are not aware what will be the end of their refusing Christ. 2. He refuses to give them any other sign ( v. 4 ), as he had done before in the same words, ch. xii. 39 . Those that persist in the same iniquities, must expect to meet with the same reproofs. Here, as there, (1.) He calls them an adulterous generation; because, while they professed themselves of the true church and spouse of God, they treacherously departed from him, and brake their covenants with him. The Pharisees were a generation pure in their own eyes, having the way of the adulterous woman, that thinks she has done no wickedness, Prov. xxx. 20 . (2.) He refuses to gratify their desire. Christ will not be prescribed to; we ask, and have not, because we ask amiss. (3.) He refers them to the sign of the prophet Jonas, which should yet be given them; his resurrection from the dead, and his preaching by his apostles to the Gentiles; these were reserved for the last and highest evidences of his divine mission. Note, Though the fancies of proud men shall not be humoured, yet the faith of the humble shall be supported, and the unbelief of them that perish left for ever inexcusable, and every mouth shall be stopped. This discourse broke off abruptly; he left them and departed. Christ will not tarry long with those that tempt him, but justly withdraws from those that are disposed to quarrel with him. He left them as irreclaimable; Let them alone. He left them to themselves, left them in the hand of their own counsels; so he gave them up to their own hearts' lust. Of the Leaven of the Pharisees. 5 And when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which wh

Luke 12:54 .

He answered, etc. The meaning of this answer is, There are certain indications by which you judge about the weather. In the evening you think you can predict the weather tomorrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge of these times. Is red. Almost all nations have observed this as an indication of the weather. In the morning--the sky is red and lowering. That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different. The face of the sky. The appearance of the sky.

The signs of the times - The signs which evidently show, that this is the time of the Messiah.

A wicked and adulterous generation, etc. Mt 12:38-40. Mark adds, Mk 8:12 that he sighed deeply in spirit, he did not say this without feeling, he was greatly affected with their perverseness and obstinacy, Mt 16:6-12. This account is recorded also in Mk 8:14-21. (d) "prophet Jonas" Jonah 1:17

A wicked and adulterous generation - Ye would seek no farther sign, did not your wickedness, your love of the world, which is spiritual adultery, blind your understanding.

en Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. We have here Christ's discourse with his disciples concerning bread, in which, as in many other discourses, he speaks to them of spiritual things under a similitude, and they misunderstand him of carnal things. The occasion of it was, their forgetting to victual their ship, and to take along with them provisions for their family on the other side of the water; usually they carried bread along with them, because they were sometimes in desert places; and when they were not, yet they would not be burthensome. But now they forgot; we will hope it was because their minds and memories were filled with better things. Note, Christ's disciples are often such as have no great forecast for the world. I. Here is the caution Christ gave them, to beware of the leaven of the Pharisees. He had now been discoursing with the Pharisees and Sadducees, and saw them to be men of such a spirit, that it was necessary to caution his disciples to have nothing to do with them. Disciples are in most danger from hypocrites; against those that are openly vicious they stand upon their guard, but against Pharisees, who are great pretenders to devotion, and Sadducees, who pretend to a free and impartial search after truth, they commonly lie unguarded: and therefore the caution is doubted, Take heed, and beware. The corrupt principles and practices of the Pharisees and Sadducees are compared to leaven; they were souring, and swelling, and spreading, like leaven; they fermented wherever they came. II. Their mistake concerning this caution, v. 7 . They thought Christ hereby upbraided them with their improvidence and forgetfulness, that they were so busy attending to his discourse with the Pharisees, that therefore they forgot their private concerns. Or, because having no bread of their own with them, they must be beholden to their friends for supply, he would not have them to ask it of the Pharisees and Sadducees, nor to receive of their alms, because he would not so far countenance them; or, for fear, lest, under pretence of feeding them, they should do them a mischief. Or, they took it for a caution, not to be familiar with the Pharisees and Sadducees, not to eat with them ( Prov. xxiii. 6 ), whereas the danger was not in their bread (Christ himself did eat with them, Luke vii. 36 ; xi. 37 ; xiv. 1 ), but in their principles. III. The reproof Christ gave them for this. 1. He reproves their distrust of his ability and readiness to supply them in this strait ( v. 8 ); " O ye of little faith, why are ye in such perplexity because ye have taken no bread, that ye can mind nothing else, that ye think your Master is as full of it as you, and apply every thing he saith to that?" He does not chide them for their little forecast, as they expected he would. Note, Parents and masters must not be angry at the forgetfulness of their children and servants, more than is necessary to make them take more heed another time; we are all apt to be forgetful of our duty. This should serve to excuse a fault, Peradventure it was an oversight. See how easily Christ forgave his disciples' carelessness, though it was in such a material point as taking bread; and do likewise. But that which he chides them for is their little faith. (1.) He would have them to depend upon him for supply, though it were in a wilderness, and not to disquiet themselves with anxious thoughts about it. Note, Though Christ's disciples be brought into wants and straits, through their own carelessness and incogitancy, yet he encourages them to trust in him for relief. We must not therefore use this as an excuse for our want of charity to those who are really poor, that they should have minded their own affairs better, and then they would not have been in need. It may be so, but they must not therefore be left to starve when they are in need. (2.) He is displeased at their solicitude in this matter. The weakness and shiftlessness of good people in their worldly affairs is that for which men are apt to condemn them; but it is not such an offence to Christ as their inordinate care and anxiety about those things. We must endeavour to keep the mean between the extremes of carelessness and carefulness; but of the two, the excess of thoughtfulness about the world worst becomes Christ's disciples. " O ye of little faith, why are ye disquieted for want of bread?" Note, To distrust Christ, and to disturb ourselves when we are in straits and difficulties, is an evidence of the weakness of our faith, which, if it were in exercise as it should be, would ease us of the burthen of care, by casting it on the Lord, who careth for us. (3.) The aggravation of their distrust was the experience they had so lately had of the power and goodness of Christ in providing for them, v. 9, 10 . Though they had no bread with them, they had him with them who could provide bread for them. If they had not the cistern, they had the Fountain. Do ye not yet understand, neither remember? Note, Christ's disciples are often to be blamed for the shallowness of their understandings, and the slipperiness of their memories. "Have ye forgot those repeated instances of merciful and miraculous supplies; five thousand fed with five loaves, and four thousand with seven loaves, and yet they had enough and to spare? Remember how many baskets ye took up. " These baskets were intended for memorials, by which to keep the mercy in remembrance, as the pot of manna which was preserved in the ark, Exod. xvi. 32 . The fragments of those meals would be a feast now; and he that could furnish them with such an overplus then, surely could furnish them with what was necessary now. That meat for their bodies was intended to be meat or their faith ( Ps. lxxiv. 14 ), which therefore they should have lived upon, now that they had forgotten to take bread. Note, We are therefore perplexed with present cares and distrusts, because we do not duly remember our former experiences of divine power and goodness. 2. He reproves their misunderstanding of the caution he gave them ( v. 11 ); How is it that you do not understand? Note, Christ's disciples may well be ashamed of the slowness and dulness of their apprehensions in divine things; especially when they have long enjoyed the means of grace; I spake it not unto you concerning bread. He took it ill, (1.) That they should think him as thoughtful about bread as they were; whereas his meat and drink were to do his Father's will. (2.) That they should be so little acquainted with his way of preaching, as to take that literally which he spoke by way of parable; and should thus make themselves like the multitude, who, when Christ spoke to them in parables, seeing, saw not, and hearing, heard not, ch. xiii. 13 . IV. The rectifying of the mistake by this reproof ( v. 12 ); Then understood they what he meant. Note, Christ therefore shows us our folly and weakness, that we may stir up ourselves to take things right. He did not tell them expressly what he meant, but repeated what he had said, that they should beware of the leaven; and so obliged them, by comparing this with his other discourses, to arrive at the sense of it in their own thoughts. Thus Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word. And those truths are most precious, which we have thus digged for, and have found out after some mistakes. Though Christ did not tell them plainly, yet now they were aware that by the leaven of the Pharisees and Sadducees, he meant their doctrine and way, which were corrupt and vicious, but, as they managed them, very apt to insinuate themselves into the minds of men like leaven, and to eat like a canker. They were leading men, and were had in reputation, which made the danger of infection by their errors the greater. In our age, we may reckon atheism and deism to be the leaven of the Sadducees, and popery to be the leaven of the Pharisees, against both which it concerns all Christians to stand upon their guard. Christ's Conference with His Disciples. 13 When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am?

Mark 8:14 .

And when his disciples were come to the other side. That is, to the other side of the sea of Galilee. Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the east of the sea of Galilee. They crossed from that side again to the west. Had forgotten to take bread. That is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf, Mk 8:14.

Beware of the leaven of the Pharisees - That is, of their false doctrine: this is elegantly so called; for it spreads in the soul, or the Church, as leaven does in meal. Luke 12:1 .

Take heed, etc. That is, be cautious, be on your guard. The leaven of the Pharisees and of the Sadducees. Leaven is used in making bread. Its use is to pass through the flour, and cause it to ferment or to swell, and become light. It passes secretly, silently, but certainly. None can see its progress. So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines, they instilled them secretly into the mind, and they pervaded all the faculties, like leaven. They reasoned, etc. The disciples did not understand him as referring to their doctrine, because the word leaven was not often used among the Jews to denote doctrines --no other instance of the use of the word occurring in the Scriptures. Besides, the Jews had many particular rules about the leaven which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Pharisees and Sadducees. O ye of little faith. Jesus, in reply, said that they should not be so anxious about the supply of their wants. They should not have supposed, after the miracles that he had wrought in feeding so many, that HE would caution them to be anxious about procuring bread for their necessities. It was improper, then, for them to reason about a thing like that, but they should have supposed he referred to something more important. The miracles had been full proof that he could supply all their wants without such anxiety. (e) "take them" Lk 12:1 (f) "???" 1Cor 5:6-8, Gal 5:9, 2Ti 2:16,17

They reasoned among themselves - What must we do then for bread, since we have taken no bread with us?

Mt 16:6 (g) "unto them" Mt 6:30, 8:26, 14:31

Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?

(h) "Five loaves" Mt 14:19

(i) "seven loaves" Mt 15:34

How do ye not understand - Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees?

Then understood they, etc. After this explanation, they immediately saw that he referred to their doctrines. Erroneous doctrines are like leaven in the following respects: (1.) They are, at first, slight and unimportant in appearance. (2.) They are insinuated into the soul unawares and silently, and are difficult of detection. (3.) They act gradually. (4.) They act most certainly. (5.) They will pervade all the soul, and bring in all the faculties under their control. (k) "the doctrine" Mt 15:1-9

16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ. We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families. Christ is here catechising his disciples. I. He enquires what the opinions of others were concerning him; Who do men say that I, the Son of man, am? 1. He calls himself the Son of man; which may be taken either, (1.) As a title common to him with others. He was called, and justly, the Son of God, for so he was ( Luke i. 35 ); but he called himself the Son of man; for he is really and truly "Man, made of a woman." In courts of honour, it is a rule to distinguish men by their highest titles; but Christ, having now emptied himself, though he was the Son of God, will be known by the style and title of the Son of man. Ezekiel was often so called to keep him humble; Christ called himself so, to show that he was humble. Or, (2.) As a title peculiar to him as Mediator. He is made known, in Daniel's vision, as the Son of man, Dan. vii. 13 . I am the Messiah, that Son of man that was promised. But, 2. He enquires what people's sentiments were concerning him: " Who do men say that I am? The Son of man? " (So I think it might better be read). "Do they own me for the Messiah?" He asks not, "Who do the scribes and Pharisees say that I am?" They were prejudiced against him, and said that he was a deceiver and in league with Satan; but, "Who do men say that I am?" He referred to the common people, whom the Pharisees despised. Christ asked this question, not as one that knew not; for if he knows what men think, much more what they say; nor as one desirous to hear his own praises, but to make the disciples solicitous concerning the success of their preaching, by showing that he himself was so. The common people conversed more familiarly with the disciples than they did with their Master, and therefore from them he might better know what they said. Christ had not plainly said who he was, but left people to infer it from his works, John x. 24, 25 . Now he would know what inferences the people drew from them, and from the miracles which his apostles wrought in his name. 3. To this question the disciples have him an answer ( v. 14 ), Some say, thou art John the Baptist, &c. There were some that said, he was the Son of David ( ch. xii. 23 ), and the great Prophet, John vi. 14 . The disciples, however, do not mention that opinion, but only such opinions as were wide of the truth, which they gathered up from their countrymen. Observe, (1.) They are different opinions; some say one thing, and others another. Truth is one; but those who vary from that commonly vary one from another. Thus Christ came eventually to send division, Luke xii. 51 . Being so noted a Person, every one would be ready to pass his verdict upon him, and, "Many men, many minds;" those that were not willing to own him to be the Christ, wandered in endless mazes, and followed the chase of every uncertain guess and wild hypothesis. (2.) They are honourable opinions, and bespeak the respect they had for him, according to the best of their judgment. These were not the sentiments of his enemies, but the sober thoughts of those that followed him with love and wonder. Note, It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough. (3.) They all suppose him to be one risen from the dead; which perhaps arose from a confused notion they had of the resurrection of the Messiah, before his public preaching, as of Jonas. Or their notions arose from an excessive value for antiquity; as if it were not possible for an excellent man to be produced in their own age, but it must be one of the ancients returned to life again. (4.) They are all false opinions, built upon mistakes, and wilful mistakes. Christ's doctrines and miracles bespoke him to be an extraordinary Person; but because of the meanness of his appearance, so different from what they expected, they would not own him to be the Messiah, but will grant him to be any thing rather than that. [1.] Some say, thou art John the Baptist. Herod said so ( ch. xiv. 2 ), and those about him would be apt to say as he said. This notion might be strengthened by an opinion they had, that those who died as martyrs, should rise again before others; which some think the second of the seven sons refers to, in his answer to Antiochus, 2 Macc. vii. 9 , The King of the world shall raise us up, who have died for his laws, unto everlasting life. [2.] Some Elias; taking occasion, no doubt, from the prophecy of Malachi ( ch. iv. 5 ), Behold, I will send you Elijah. And the rather, because Elijah (as Christ) did many miracles, and was himself, in his translation, the greatest miracle of all. [3.] Others Jeremias: they fasten upon him, either because he was the weeping prophet, and Christ was often in tears; or because God had set him over the kingdoms and nations ( Jer. i. 10 ), which they thought agreed with their notion of the Messiah. [4.] Or, one of the prophets. This shows what an honourable idea they entertained of the prophets; and yet they were the children of them that persecuted and slew them, ch. xxiii. 29 . Rather than they would allow Jesus of Nazareth, one of their own country, to be such an extraordinary Person as his works bespoke him to be, they would say, "It was not he, but one of the old prophets. " II. He enquires what their thoughts were concerning him; " But who say ye that I am? v. 15 . Ye tell me what other people say of me; can ye say better?" 1. The disciples had themselves been better taught than others; had, by their intimacy with Christ, greater advantages of getting knowledge than others had. Note, It is justly expected that those who enjoy greater plenty of the means of knowledge and grace than others, should have a more clear and distinct knowledge of the things of God than others. Those who have more acquaintance with Christ than others, should have truer sentiments concerning him, and be able to give a better account of him than others. 2. The disciples were trained up to teach others, and therefore it was highly requisite that they should understand the truth themselves: "Ye that are to preach the gospel of the kingdom, what are your notions of him that sent you?" Note, Ministers must be examined before they be sent forth, especially what their sentiments are of Christ, and who they say that he is; for how can they be owned as ministers of Christ, that are either ignorant or erroneous concerning Christ? This is a question we should every one of us be frequently putting to ourselves, " Who do we say, what kind of one do we say, that the Lord Jesus is? Is he precious to us? Is he in our eyes the chief of ten thousand? Is he the Beloved of our souls?" It is well or ill with us, according as our thoughts are right or wrong concerning Jesus Christ. Well, this is the question; now let us observe, (1.) Peter's answer to this question, v. 16 . To the former question concerning the opinion others had of Christ, several of the disciples answered, according as they had heard people talk; but to this Peter answers in the name of all the rest, they all consenting to it, and concurring in it. Peter's temper led him to be forward in speaking upon all such occasions, and sometimes he spoke well, sometimes amiss; in all companies there are found some warm, bold men, to whom a precedency of speech falls of course; Peter was such a one: yet we find other of the apostles sometimes speaking as the mouth of the rest; as John ( Mark ix. 38 ), Thomas, Philip, and Jude, John xiv. 5 , 8 , 22 . So that this is far from being a proof of such primacy and superiority of Peter above the rest of the apostles, as the church of Rome ascribes to him. They will needs advance him to be a judge, when the utmost they can make of him, is, that he was but foreman of the jury, to speak for the rest, and that only pro hâc vice—for this once; not the perpetual dictator or speaker of the house, only chairman upon this occasion. Peter's answer is short, but it is full, and true, and to the purpose; Thou art the Christ, the Son of the Living God. Here is a confession of the Christian faith, addressed to Christ, and so made an act of devotion. Here is a confession of the true God as the living God, in opposition to dumb and dead idols, and of Jesus Christ, whom he hath sent, whom to know is life eternal. This is the conclusion of the whole matter. [1.] The people called him a Prophet, that Prophet ( John vi. 14 ); but the disciples own him to be the Christ, the anointed One; the great Prophet, Priest, and King of the church; the true Messiah promised to the fathers, and depended on by them as He that shall come. It was a great thing to believe this concerning one whose outward appearance was so contrary to the general idea the Jews had of the Messiah. [2.] He called himself the Son of Man; but they owned him to be the Son of the living God. The people's notion of him was, that he was the ghost of a dead man, Elias, or Jeremias; but they know and believe him to be the Son of the living God, who has life in himself, and has given to his Son to have life in himself, and to be the Life of the world. If he be the Son of the living God, he is of the same nature with him: and though his divine nature was now veiled with the cloud of flesh, yet there were those who looked through it, and saw his glory, the glory as of the Only-Begotten of the Father, full of grace and truth. Now can we with an assurance of faith subscribe to this confession? Let us then, with a fervency of affection and adoration, go to Christ, and tell him so; Lord Jesus, thou art the Christ, the Son of the living God. (2.) Christ's approbation of his answer ( v. 17-19 ); in which Peter is replied to, both as a believer and as an apostle. [1.] As a believer, v. 17 . Christ shows himself well pleased with Peter's confession, that it was so clear and express, without ifs or ands, as we say. Note, The proficiency of Christ's disciples in knowledge and grace is very acceptable to him; and Christ shows him whence he received the knowledge of this truth. At the first discovery of this truth in the dawning of the gospel day, it was a mighty thing to believe it; all men had not this knowledge, had not this faith. But, First, Peter had the happiness of it; Blessed art thou, Simon Bar-jona. He reminds him of his rise and original, the meanness of his parentage, the obscurity of his extraction; he was Bar-jonas—The son of a dove; so some. Let him remember the rock out of which he was hewn, that he may see he was not born to this dignity, but preferred to it by the divine favour; it was free grace that made him to differ. Those that have received the Spirit must remember who is their Father, 1 Sam. x. 12 . Having reminded him of this, he makes him sensible of his great happiness as a believer; Blessed art thou. Note, True believers are truly blessed, and those are blessed indeed whom Christ pronounces blessed; his saying they are so, makes them so. "Peter, thou art a happy man, who thus knowest the joyful sound, " Ps. lxxxix. 15 . Blessed are your eyes, ch. xiii. 16 . All happiness attends the right knowledge of Christ. Secondly, God must have the glory of it; " For flesh and blood have not revealed it to thee. Thou hadst this neither by the invention of thy own wit and reason, nor by the instruction and information of others; this light sprang neither from nature nor from education, but from my Father who is in heaven." Note, 1. The Christian religion is a revealed religion, has its rise in heaven; it is a religion from above, given by inspiration of God, not the learning of philosophers, nor the politics of statesmen. 2. Saving faith is the gift of God, and, wherever it is, is wrought by him, as the Father of our Lord Jesus Christ, for his sake, and upon the score of his mediation, Phil. i. 29 . Therefore thou art blessed, because my Father has revealed it to thee. Note, The revealing of Christ to us and in us is a distinguishing token of God's good will, and a firm foundation of true happiness; and blessed are they that are thus highly favoured. Perhaps Christ discerned something of pride and vain-glory in Peter's confession; a subtle sin, and which is apt to mingle itself even with our good duties. It is hard for good men to compare themselves with others, and not to have too great a conceit of themselves; to prevent which, we should consider that our preference to others is no achievement of our own, but the free gift of God's grace too us, and not to others; so that we have nothing to boast of, Ps. cxv. 1 ; 1 Cor. iv. 7 . [2.] Christ replies to him as an apostle or minister, v. 18, 19 . Peter, in the name of the church, had confessed Christ, and to him therefore the promise intended for the church is directed. Note, There is nothing lost by being forward to confess Christ; for those who honour him, he will honour. Upon occasion of this great confession made of Christ, which is the church's homage and allegiance, he signed and published this royal, this divine charter, by which that body politic is incorporated. Such is the communion between Christ and the church, the Bridegroom and the spouse. God had a church in the world from the beginning, and it was built upon the rock of the promised Seed, Gen. iii. 15 . But now, that promised Seed being come, it was requisite that the church should have a new charter, as Christian, and standing in relation to a Christ already come. Now here we have that charter; and a thousand pities it is, that this word, which is the great support of the kingdom of Christ, should be wrested and pressed into the service of antichrist. But the devil has employed his subtlety to pervert it, as he did that promise, Ps. xci. 11 , which he perverted to his own purpose, ch. iv. 6 , and perhaps both that scripture and this he thus perverted because they stood in his way, and therefore he owed them a spite. Now the purport of this charter is, First, To establish the being of the church; I say also unto thee. It is Christ that makes the grant, he who is the church's Head, and Ruler, to whom all judgment is committed, and from whom all power is derived; he who makes it pursuant to the authority received from the Father, and his undertaking for the salvation of the elect. The grant is put into Peter's hand; "I say it to thee. " The Old Testament promises relating to the church were given immediately to particular persons, eminent for faith and holiness, as to Abraham and David; which yet gave no supremacy to them, much less to any of their successors; so the New-Testament charter is here delivered to Peter as an agent, but to the use and behoof of the church in all ages, according to the purposes therein specified and contained. Now it is here promised, 1. That Christ would build his church upon a rock. This body politic is incorporated by the style and title of Christ's church. It is a number o the children of men called out of the world, and set apart from it, and dedicated to Christ. It is not thy church, but mine. Peter remembered this, when he cautioned ministers not to lord it over God's heritage. The church is Christ's peculiar, appropriated to him. The world is God's, and they that dwell therein; but the church is a chosen remnant, that stands in relation to God through Christ as Mediator. It bears him image and superscription. (1.) The Builder and Maker of the church is Christ himself; I will build it. The church is a temple which Christ is the Builder of, Zech. vi. 11-13 . Herein Solomon was a type of Christ, and Cyrus, Isa. xliv. 28 . The materials and workmanship are his. By the working of his Spirit with the preaching of his word he adds souls to his church, and so builds it up with living stones, 1 Pet. ii. 5 . Ye are God's building; and building is a progressive work; the church in this world is but in fieri—in the forming, like a house in the building. It is a comfort to all those who wish well to the church, that Christ, who has divine wisdom and power, undertakes to build it. (2.) The foundation on which it is built is, this Rock. Let the architect do his part ever so well, if the foundation be rotten, the building will not stand; let us therefore see what the foundation is, and it must be meant of Christ, for other foundation can no man lay. See Isa. xxviii. 16 . [1.] The church is built upon a rock; a firm, strong, and lasting foundation, which time will not waste, nor will it sink under the weight of the building. Christ would not build his house upon the sand, for he knew that storms would arise. A rock is high, Ps. lxi. 2 . Christ's church does not stand upon a level with this world; a rock is large, and extends far, so does the church's foundation; and the more large, the more firm; those are not the church's friends that narrow its foundation. [2.] It is built upon this rock; thou art Peter, which signifies a stone or rock; Christ gave him that name when he first called him ( John i. 42 ), and here he confirms it; "Peter, thou dost answer thy name, thou art a solid, substantial disciple, fixed and stayed, and one that there is some hold of. Peter is thy name, and strength and stability are with thee. Thou art not shaken with the waves of men's fluctuating opinions concerning me, but established in the present truth," 2 Pet. i. 12 . From the mention of this significant name, occasion is taken for this metaphor of building upon a rock. First, Some by this rock understand Peter himself as an apostle, the chief, though not the prince, of the twelve, senior among them, but not superior over them. The church is built upon the foundation of the apostles, Eph. ii. 20 . The first stones of that building were laid in and by their ministry; hence their names are said to be written in the foundations of the new Jerusalem, Rev. xxi. 14 . Now Peter being that apostle by whose hand the first stones of the church were laid, both in Jewish converts ( Acts ii. ), and in the Gentile converts ( Acts x. ), he might in some sense be said to be the rock on which it was built. Cephas was one that seemed to be a pillar, Gal. ii. 9 . But it sounds very harsh, to call a man that only lays the first stone of a building, which is a transient act, the foundation on which it is built, which is an abiding thing. Yet if it were so, this would not serve to support the pretensions of the Bishop of Rome; for Peter had no such headship as he claims, much less could he derive it to his successors, least of all to the Bishops of Rome, who, whether they are so in place or no, is a question, but that they are not so in the truth of Christianity, is past all question. Secondly, Others, by this rock, understand Christ; "Thou art Peter, thou hast the name of a stone, but upon this rock, pointing to himself, I will build my church. " Perhaps he laid his hand on his breast, as when he said, Destroy this temple ( John ii. 19 ), when he spoke of the temple of his body. Then he took occasion from the temple, where he was, so to speak of himself, and gave occasion to some to misunderstand him of that; so here he took occasion from Peter, to speak of himself as the Rock, and gave occasion to some to misunderstand him of Peter. But this must be explained by those many scriptures which speak of Christ as the only Foundation of the church; see 1 Cor. iii. 11 ; 1 Pet. ii. 6 . Christ is both its Founder and its Foundation; he draws souls, and draws them to himself; to him they are united, and on him they rest and have a constant dependence. Thirdly, Others by this rock understand this confession which Peter made of Christ, and this comes all to one with understanding it of Christ himself. It was a good confession which Peter witnessed, Thou art the Christ, the Son of the living God; the rest concurred with him in it. "Now," saith Christ, "this is that great truth upon which I will build my church. " 1. Take away this truth itself, and the universal church falls to the ground. If Christ be not the Son of God, Christianity is a cheat, and the church is a mere chimera; our preaching is vain, your faith is vain, and you are yet in your sins, 1 Cor. xv. 14-17 . If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. 2. Take away the faith and confession of this truth from any particular church, and it ceases to be a part of Christ's church, and relapses to the state and character of infidelity. This is articulus stantis et cadentis ecclesia—that article, with the admission or the denial of which the church either rises or falls; "the main hinge on which the door of salvation turns;" those who let go this, do not hold the foundation; and though they may call themselves Christians, they give themselves the lie; for the church is a sacred society, incorporated upon the certainty and assurance of this great truth; and great it is, and has prevailed. 2. Christ here promises to preserve and secure his church, when it is built; The gates of hell shall not prevail against it; neither against this truth, nor against the church which is built upon it. (1.) This implies that the church has enemies that fight against it, and endeavour its ruin overthrow, here represented by the gates of hell, that is, the city of hell; (which is directly opposite to this heavenly city, this city of the living God ), the devil's interest among the children of men. The gates of hell are the powers and policies of the devil's kingdom, the dragon's head and horns, by which he makes war with the Lamb; all that comes out of hell-gates, as being hatched and contrived there. These fight against the church by opposing gospel truths, corrupting gospel ordinances, persecuting good ministers and good Christians; drawing or driving, persuading by craft or forcing by cruelty, to that which is inconsistent with the purity of religion; this is the design of the gates of hell, to root out the name of Christianity ( Ps. lxxxiii. 4 ), to devour the man-child ( Rev. xii. 9 ), to raze this city to the ground. (2.) This assures us that the enemies of the church shall not gain their point. While the world stands, Christ will have a church in it, in which his truths and ordinances shall be owned and kept up, in spite of all the opposition of the powers of darkness; They shall not prevail against it, Ps. cxxix. 1, 2 . This gives no security to any particular church, or church-governors that they shall never err, never apostatize or be destroyed; but that somewhere or other the Christian religion shall have a being, though not always in the same degree of purity and splendour, yet so as that the entail of it shall never be quite cut off. The woman lives, though in a wilderness ( Rev. xii. 14 ), cast down but not destroyed ( 2 Cor. iv. 9 ). Corruptions grieving, persecutions grievous, but neither fatal. The church may be foiled in particular encounters, but in the main battle it shall come off more than a conqueror. Particular believers are kept by the power of God, through faith, unto salvation, 1 Pet. i. 5 . Secondly, The other part of this charter is, to settle the order and government of the church, v. 19 . When a city or society is incorporated, officers are appointed and empowered to act for the common good. A city without government is a chaos. Now this constituting of the government of the church, is here expressed by the delivering of the keys, and, with them, a power to bind and loose. This is not to be understood of any peculiar power that Peter was invested with, as if he were sole door-keeper of the kingdom of heaven, and had that key of David which belongs only to the Son of David; no, this invests all the apostles and their successors with a ministerial power to guide and govern the church of Christ, as it exists in particular congregations or churches, according to the rules of the gospel. Claves regni cælorum in B. Petro apostolo cuncti suscepimus sacerdotes—All we that are priests, received, in the person of the blessed apostle Peter, the keys of the kingdom of heaven; so Ambrose De Dignit. Sacerd. Only the keys were first put into Peter's hand, because he was the first that opened the door of faith to the Gentiles, Acts x. 28 . As the king, in giving a charter to a corporation, empowers the magistrates to hold courts in his name, to try matters of fact, and determine therein according to law, confirming what is so done regularly as if done in any of the superior courts; so Christ, having incorporated his church, hath appointed the office of the ministry for the keeping up of order and government, and to see that his laws be duly served; I will give thee the keys. He doth not say, "I have given them," or "I do now;" but "I will do it," meaning after his resurrection; when he ascended on high, he gave those gifts, Ephes. iv. 8 ; then this power was actually given, not to Peter only, but to all the rest, ch. xxviii. 19, 20 ; John xx. 21 . He doth not say, The keys shall be given, but, I will give them; for ministers derive their authority from Christ, and all their power is to be used in his name, 1 Cor. v. 4 . Now, 1. The power here delegated is a spiritual power; it is a power pertaining to the kingdom of heaven, that is, to the church, that part of it which is militant here on earth, to the gospel dispensation; that is it about which the apostolical and ministerial power is wholly conversant. It is not any civil, secular power that is hereby conveyed, Christ's kingdom is not of this world; their instructions afterward were in things pertaining to the kingdom of God, Acts i. 3 . 2. It is the power of the keys that is given, alluding to the custom of investing men with authority in such a place, by delivering to them the keys of the place. Or as the master of the house gives the keys to the steward, the keys of the stores where the provisions are kept, that he may give to every one in the house his portion of meat in due season ( Luke xii. 42 ), and deny it as there is occasion, according to the rules of the family. Ministers are stewards, 1 Cor. iv. 1 ; Tit. i. 7 . Eliakim, who had the key of the house of David, was over the household, Isa. xxii. 22 . 3. It is a power to bind and loose, that is (following the metaphor of the keys), to shut and open. Joseph, who was lord of Pharaoh's house, and steward of the stores, had power to bind his princes, and to teach his senators wisdom, Ps. cv. 21, 22 . When the stores and treasures of the house are shut up from any, they are bound, interdico tibi aquâ et igne—I forbid thee the use of fire and water; when they are opened to them again, they are loosed from that bond, are discharged from the censure, and restored to their liberty. 4. It is a power which Christ has promised to own the due administration of; he will ratify the sentences of his stewards with his own approbation; It shall be bound in heaven, and loosed in heaven: not that Christ hath hereby obliged himself to confirm all church-censures, right or wrong; but such as are duly passed according to the word, clave non errante—the key turning the right way, such are sealed in heaven; that is, the word of the gospel, in the mouth of faithful ministers, is to be looked upon, not as the word of man, but as the word of God, and to be received accordingly, 1 Thess. ii. 13 ; John xii. 20 . Now the keys of the kingdom of heaven are, (1.) The key of doctrine, called the key of knowledge. "Your business shall be to explain to the world the will of God, both as to truth and duty; and for this you shall have your commissions, credentials, and full instructions to bind and loose:" these, in the common speech of the Jews, at that time, signified to prohibit and permit; to teach or declare a thing to be unlawful was to bind; to be lawful, was to loose. Now the apostles had an extraordinary power of this kind; some things forbidden by the law of Moses were now to be allowed, as the eating of such and such meats; some things allowed there were now to be forbidden, as divorce; and the apostles were empowered to declare this to the world, and men might take it upon their words. When Peter was first taught himself, and then taught others, to call nothing common or unclean, this power was exercised. There is also an ordinary power hereby conveyed to all ministers, to preach the gospel as appointed officers; to tell people, in God's name, and according to the scriptures, what is good, and what the Lord requires of them: and they who declare the whole counsel of God, use these keys well, Acts xx. 27 . Some make the giving of the keys to allude to the custom of the Jews in creating a doctor of the law, which was to put into his hand the keys of the chest where the book of the law was kept, denoting his being authorized to take and read it; and the binding and loosing, to allude to the fashion about their books, which were in rolls; they shut them by binding them up with a string, which they untied when they opened them. Christ gives his apostles power to shut or open the book of the gospel to people, as the case required. See the exercise of this power, Acts xiii. 46 ; xviii. 6 . When ministers preach pardon and peace to the penitent, wrath and the curse to the impenitent, in Christ's name, they act then pursuant to this authority of binding and loosing. (2.) The key of discipline, which is but the application of the former to particular persons, upon a right estimate of their characters and actions. It is not legislative power that is hereby conferred, but judicial; the judge doth not make the law, but only declares what is law, and upon an impartial enquiry into the merits of the cause, gives sentence accordingly. Such is the power of the keys, wherever it is lodged, with reference to church-membership and the privileges thereof. [1.] Christ's ministers have a power to admit into the church; " Go, disciple all nations, baptizing them; those who profess faith in Christ, and obedience to him, admit them and their seed members of the church by baptism." Ministers are to let in to the wedding-feast those that are bidden; and to keep out such as are apparently unfit for so holy a communion. [2.] They have a power to expel and cast out such as have forfeited their church-membership, that is binding; refusing to unbelievers the application of gospel promises and the seals of them; and declaring to such as appear to be in the gall of bitterness and bond of iniquity, that they have no part or lot in the matter, as Peter did to Simon Magus, though he had been baptized; and this is a binding over to the judgment of God. [3.] They have a power to restore and to receive in again, upon their repentance, such as had been thrown out; to loose those whom they had bound; declaring to them, that, if their repentance be sincere, the promise of pardon belongs to them. The apostles had a miraculous gift of discerning spirits; yet even they went by the rule of outward appearances (as Acts viii. 21 ; 1 Cor. v. 1 ; 2 Cor. ii. 7 ; 1 Tim. i. 20 ), which ministers may still make a judgment upon, if they be skilful and faithful. Lastly, Here is the charge which Christ gave his disciples, to keep this private for the present ( v. 20 ); They must tell no man that he was Jesus the Christ. What they had professed to him, they must not yet publish to the world, for several reasons; 1. Because this was the time of preparation for his kingdom: the great thing now preached, was, that the kingdom of heaven was at hand; and therefore those things were now to be insisted on, which were proper to make way for Christ; as the doctrine of repentance; not this great truth, in and with which the kingdom of heaven was to be actually set up. Every thing is beautiful in its season, and it is good advice, Prepare thy work, and afterwards build, Prov. xxiv. 27 . 2. Christ would have his Messiahship proved by his works, and would rather they should testify of him than that his disciples should, because their testimony was but as his own, which he insisted not on. See John v. 31 , 34 . He was so secure of the demonstration of his miracles, that he waived other witnesses, John x. 25 , 38 . 3. If they had known that he was Jesus the Christ, they would not have crucified the Lord of glory, 1 Cor. ii. 8 . 4. Christ would not have the apostles preach this, till they had the most convincing evidence ready to allege in confirmation of it. Great truths may suffer damage by being asserted before they can be sufficiently proved. Now the great proof of Jesus being the Christ was his resurrection: by that he was declared to be the Son of God, with power; and therefore the divine wisdom would not have this truth preached, till that could be alleged for proof of it. 5. It was requisite that the preachers of so great a truth should be furnished with greater measures of the Spirit than the apostles as yet had; therefore the open asserting of it was adjourned till the Spirit should be poured out upon them. But when Christ was glorified and the Spirit poured out, we find Peter proclaiming upon the house-tops what was here spoken in a corner ( Acts ii. 36 ), That God hath made this same Jesus both Lord and Christ; for, as there is a time to keep silence, so there is a time to speak. Christ Reproves Peter. 21 From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and sai

See also Mk 8:27-29, Lk 9:18-20. Caesarea Philippi: There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean and the other was the one mentioned here. It was also called Paneas, was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honour of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea, the name of Philip was added to it, and called Caesarea Philippi, or Caesarea of Philip. It was situated in the boundaries of the tribe of Naphtali, near Mount Lebanon, and was in the most northern part of Judea. It now contains about two hundred houses, and is inhabited chiefly by Turks. When Jesus came. The original is, when Jesus was coming. Mark says Mk 8:27 that this conversation took place when they were in the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention to the truth that he was the Messiah. This truth it was of much consequence that they should fully believe and understand; and it was important, therefore, that he should often learn their views, and establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him. Whom do men say, etc. This passage has been variously rendered. Some have translated it. "Whom do men say that I am? The Son of Man? Others. "Whom do men say that I am-- I, who am the Son of man, i.e., the Messiah?" The meaning of all is nearly the same. He wished to obtain the sentiments of the people respecting himself. (l) "Whom do" Mk 8:27, Lk 9:18

And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mark 8:27 ; Luke 9:18.

Jeremiah, or one of the prophets - There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came.

And they said, etc. Mt 11:14. They supposed he might be John the Baptist, as Herod did, risen from the dead. See Mt 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught. (m) "they said" Mt 14:2, Lk 9:7-9

16:13

And Simon Peter answered, etc. Peter, expressing the views of the apostles, with characteristic forwardness, answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God." The Christ. The Messiah, the Anointed of God. Mt 11:14. The Son. That is, the Son by way of eminence, in a peculiar sense. Mt 1:17. This appellation was understood as implying Divinity, Jn 10:29-36. Of the living God. The term living, was given to the true God, to distinguish him from idols, that are dead or lifeless--blocks and stones. He is also the Source of life--temporal, spiritual, and eternal. The term living is often given to him in the Old Testament, Josh 3:10, 1Sam 17:26,36, Jer 10:9,10 etc. In this noble confession, Peter expressed the full belief of himself and his brethren that he was the long-expected Messiah. Other men have very different opinions of him, but they were satisfied, and were not ashamed to confess it. (n) "and said" Ps 2:7, Mt 14:33, Jn 1:49, Acts 9:20, Heb 1:2,5

Peter - Who was generally the most forward to speak.

And Jesus answered--Blessed art thou, Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son. The father of Peter, therefore, was Jona, or Jonas, Jn 1:42, 21:16,17. Blessed. That is, happy, honoured, evincing a proper spirit, and entitled to the approbation of God. For flesh and blood. This phrase commonly signifies man, (see Gal 1:16, Eph 6:12; and it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself. "This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendour, his pomp and power as a man. But you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of my appearance--my lowly state-- my want of resemblance to what you have expected--you have learned it, taught by God." This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret. (o) "flesh and blood" 1Cor 2:10, Gal 1:16, Eph 2:8 (p) "but my Father" 1Jn 4:15, 5:20

Flesh and blood - That is, thy own reason, or any natural power whatsoever.

And I say also unto thee, That thou art Peter. The word Peter, in Greek, means a rock. It was given to Simon by Christ when he called him to be a disciple, Jn 1:42. Cephas is a Syriac word, meaning the same as Peter--a rock, or stone. The meaning of this phrase may be thus expressed: "Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity; and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion. And upon this rock, etc. This passage has given rise to many different interpretations. Some have supposed that the word ROCK refers to Peter's confession; and that he meant to say, upon this rock-- this truth that thou hast confessed, that I am the Messiah--and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety; and in such confessions shall my church stand amidst the flames of persecution--the fury of the gates of hell. Others have thought that he referred to himself. Christ is called a rock, Isa 28:16, 1Pet 2:8. And it has been thought that he turned from Peter to himself, and said: "Upon this rock, this truth that I am the Messiah-- upon myself as the Messiah--I will build my church." Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word rock refers to Peter himself. This is the obvious meaning of the passage; and had it not been that the church of Rome has abused it, and applied it to what was never intended, no other would have been sought for. "Thou art a rock. Thou hast shown thyself firm in and fit for the work of laying the foundation of the church. Upon thee will I build it. Thou shalt be highly honoured; thou shalt be first in making known the gospel to both Jews and Gentiles." This was accomplished. See Acts 2:14-36, where he first preached to the Jews, and Acts 10:1 and following, where he preached the gospel to Cornelius and his neighbours, who were Gentiles. Peter had thus the honour of laying the foundation of the church among the Jews and Gentiles. And this is the plain meaning of this passage. See also Gal 2:9. But Christ did not mean, as the Roman Catholics say he did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the only one on whom he would rear his church. See Acts 15, where the advice of James, and not of Peter, was followed. See also Gal 2:11, where Paul withstood Peter to his face, because he was to be blamed--a thing which could not have happened if Christ, as the Roman Catholics say, meant that Peter should be absolute and infallible. More than all, it is not said here or anywhere else in the Bible, that Peter should have infallible successors who should be the vicegerents of Christ, and the head of the church. The whole meaning of the passage is this: "I will make you the honoured instrument of making known my gospel first to Jews and Gentiles, and will make you a firm and distinguished preacher in building my church." Will build my Church. This refers to the custom of building, in Judea, on a rock or other very firm foundation. Mt 7:24. The word church means, literally, those called out, and often means an assembly or congregation. See Acts 19:32; Gr.; Acts 7:38. It is applied to Christians as being called out from the world. It means, sometimes, the whole body of believers, Ep 1:22, 1Cor 10:32. This is its meaning in this place. It means, also, a particular society of believers, worshipping in one place, Acts 8:1, 9:31, 1Cor 1:2, etc. Sometimes, also, a society in a single house, as Rom 16:5. In common language, it means the church visible --ie. all who profess religion; or invisible, i.e. all who are real Christians, professors or not. And the gates of hell, etc. Ancient cities were surrounded by walls. In the gates, by which they were entered, were the principal places for holding courts, transacting business, and deliberating on public matters. Mt 7:13. The word gates, therefore, is used for counsels, designs, machinations, evil purposes. Hell means, here, the place of departed spirits, particularly evil spirits. And the meaning of the passage is, that all the plots, stratagems, and machinations, of the enemies of the church, should not be able to overcome it--a promise that has been remarkably fulfilled. (q) "Peter" Jn 1:42 (r) "and upon" Eph 2:20, Rev 21:14 (s) "gates of hell" Psa 9:13 (t) "prevail against it" Isa 54:17

On this rock - Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church - But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple, John 2:19 ; meaning the temple of his body. And it is certain, that as he is spoken of in Scripture, as the only foundation of the Church, so this is that which the apostles and evangelists laid in their preaching. It is in respect of laying this, that the names of the twelve apostles (not of St. Peter only) were equally inscribed on the twelve foundations of the city of God, Rev 21:14 . The gates of hell - As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifies the power and policy of Satan and his instruments. Shall not prevail against it - Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages.

And I will give unto thee, etc. A key is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and administration of a house. Hence, in the Bible, a key is used as a symbol of superintendence, an emblem of power and authority. See Isa 22:22; Rev 1:18, 3:7. The kingdom of heaven here means, doubtless, the church on earth, Mt 3:2. When he says, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world--the first to preach the gospel to both Jews and Gentiles. This was done, Acts 2:14-36, 10:1. The "power of the keys" was given to Peter alone solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mt 18:18. The only pre-eminence, then, that Peter had, was the honour of first opening the doors of the gospel to the world. Whatsoever thou shalt bind, etc. The phrase to bind and to loose was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus they said about gathering wood on the sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbid in the church should have Divine authority; whatever they permitted, or commanded, should also have Divine authority--that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infallibly in the organization of the church, (1.) by the teaching of Christ, and (2.) by the teaching of the Holy Spirit. This does not refer to persons, but to things --"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Acts 15:20. They founded the church, and ordained its rites, as of Divine authority. (u) "whatsoever thou" Mt 18:18

I will give thee the keys of the kingdom of heaven - Indeed not to him alone, (for they were equally given to all the apostles at the same time, John 20:21 ,22,23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Acts 1:15 . And he first by preaching opened the kingdom of heaven, both to the Jews, Acts 2:14 &c., and to the Gentiles, Acts 10:34 &c. Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Matt 18:18 .

Then charged, etc. That is, he then commanded them. Mark Mk 8:30 and Luke Lk 9:21 (Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be that his time had not fully come; he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word Jesus is wanting in many manuscripts, and should probably be omitted. "Then he charged them strictly to tell no man that he was the Christ or Messiah." (v) "Then charged" Mk 8:30

Then charged he his disciples to tell no one that he was the Christ - Jesus himself had not said it expressly even to his apostles, but left them tb infer it from his doctrine and miracles. Neither was it proper the apostles should say this openly, before that grand proof of it, his resurrection. If they had, they who believed them would the more earnestly have sought to take and make him a king: and they who did not believe them would the snore vehemently have rejected and opposed such a Messiah.

See also Mk 7:31-33, Lk 9:22. From that time forth. This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare theft minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Their minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that he was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah. Elders. The men of the great council, or sanhedrim. Mt 5:7. Chief Priests and Scribes. Mt 3:7. (w) "From that time" Lk 9:22, 18:31, 24:6,7, 1Cor 15:3,4

From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. Favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mark 8:31 ; Luke 9:22.

d unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. We have here Christ's discourse with his disciples concerning his own sufferings; in which observe, I. Christ's foretelling of his sufferings. Now he began to do it, and from this time he frequently spake of them. Some hints he had already given of his sufferings, as when he said, Destroy this temple: when he spake of the Son of man being lifted up, and of eating his flesh, and drinking his blood: but now he began to show it, to speak plainly and expressly of it. Hitherto he had not touched upon this, because the disciples were weak, and could not well bear the notice of a thing so very strange, and so very melancholy; but now that they were more ripe in knowledge, and strong in faith, he began to tell them this. Note, Christ reveals his mind to his people gradually, and lets in light as they can bear it, and are fit to receive it. From that time, when they had made that full confession of Christ, that he was the Son of God, then he began to show them this. When he found them knowing in one truth, he taught them another; for to him that has, shall be given. Let them first be established in the principles of the doctrine of Christ, and then go on to perfection, Heb. vi. 1 . If they had not been well grounded in the belief of Christ's being the Son of God, it would have been a great shaking to their faith. All truths are not to be spoken to all persons at all times, but such as are proper and suitable to their present state. Now observe, 1. What he foretold concerning his sufferings, the particulars and circumstances of them, and all surprising. (1.) The place where he should suffer. He must go to Jerusalem, the head city, the holy city, and suffer there. Though he lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered, there therefore he must die, who is the great sacrifice. (2.) The persons by whom he should suffer; the elders, and chief priests, and scribes; these made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people. Those that should have been most forward in owning and admiring Christ, were the most bitter in persecuting him. It was strange that men of knowledge in the scripture, who professed to expect the Messiah's coming, and pretended to have something sacred in their character, should use him thus barbarously when he did come. It was the Roman power that condemned and crucified Christ, but he lays it at the door of the chief priests and scribes, who were the first movers. (3.) What he should suffer; he must suffer many things, and be killed. His enemies' insatiable malice, and his own invincible patience, appear in the variety and multiplicity of his sufferings (he suffered many things) and in the extremity of them; nothing less than his death would satisfy them, he must be killed. The suffering of many things, if not unto death, is more tolerable; for while there is life, there is hope; and death, without such prefaces, would be less terrible; but he must first suffer many things, and then be killed. (4.) What should be the happy issue of all his sufferings; he shall be raised again the third day. As the prophets, so Christ himself, when he testified beforehand his sufferings, testified withal the glory that should follow, 1 Pet. i. 11 . His rising again the third day proved him to be the Son of God, notwithstanding his sufferings; and therefore he mentions that, to keep up their faith. When he spoke of the cross and the shame, he spoke in the same breath of the joy set before him, in the prospect of which he endured the cross, and despised the shame. Thus we must look upon Christ's suffering for us, trace in it the way to his glory; and thus we must look upon our suffering for Christ, look through it to the recompence of reward. If we suffer with him, we shall reign with him. 2. Why he foretold his sufferings. (1.) To show that they were the product of an eternal counsel and consent; were agreed upon between the Father and the Son from eternity; Thus is behoved Christ to suffer. The matter was settled in the determinate counsel and foreknowledge, in pursuance of his own voluntary susception and undertaking for our salvation; his sufferings were no surprise to him, did not come upon him as a snare, but he had a distinct and certain foresight of them, which greatly magnifies his love, John xviii. 4 . (2.) To rectify the mistakes which his disciples had imbibed concerning the external pomp and power of his kingdom. Believing him to be the Messiah, they counted upon nothing but dignity and authority in the world; but here Christ reads them another lesson, tells them of the cross and sufferings; nay, that the chief priests and the elders, whom, it is likely, they expected to be the supports of the Messiah's kingdom, should be its great enemies and persecutors; this would give them quite another idea of that kingdom which they themselves had preached the approach of; and it was requisite that this mistake should be rectified. Those that follow Christ must be dealt plainly with, and warned not to expect great things in this world. (3.) It was to prepare them for the share, at least, of sorrow and fear, which they must have in his sufferings. When he suffered many things, the disciples could not but suffer some; if their Master be killed, they will be seized with terror; let them know it before, that they may provide accordingly, and, being fore- warned, may be fore- armed. II. The offence which Peter took at this he said, Be it far from thee, Lord: probably he spake the sense of the rest of the disciples, as before, for he was chief speaker. He took him, and began to rebuke him. Perhaps Peter was a little elevated with the great things Christ had how said unto him, which made him more bold with Christ than did become him; so hard is it to keep the spirit low and humble in the midst of great advancements! 1. It did not become Peter to contradict his Master, or take upon him to advise him; he might have wished, that, if it were possible, this cup might pass away, without saying so peremptorily, This shall not be, when Christ had said, It must be. Shall any teach God knowledge? He that reproveth God, let him answer it. Note, When God's dispensations are either intricate or cross to us, it becomes us silently to acquiesce in, and not to prescribe to, the divine will; God knows what he has to do, without our teaching. Unless we know the mind of the Lord, it is not for us to be his counsellors, Rom. xi. 34 . 2. It savoured much of fleshly wisdom, for him to appear so warmly against suffering, and to startle thus at the offence of the cross. It is the corrupt part of us, that is thus solicitous to sleep in a whole skin. We are apt to look upon sufferings as they relate to this present life, to which they are uneasy; but there are other rules to measure them by, which, if duly observed, will enable us cheerfully to bear them, Rom. viii. 18 . See how passionately Peter speaks: " Be it far from thee, Lord. God forbid, that thou shouldst suffer and be killed; we cannot bear the thoughts of it." Master, spare thyself: so it might be read; hileos soi, kyrie —" Be merciful to thyself, and then no one else can be cruel to thee; pity thyself, and then this shall not be to thee. " He would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. He intimates, likewise, the improbability of the thing, humanly speaking; " This shall not be unto thee. It is impossible that one who hath so great an interest in the people as thou hast, should be crushed by the elders, who fear the people: this can never be; we that have followed thee, will fight for thee, if occasion be; and there are thousands that will stand by us." III. Christ's displeasure against Peter for this suggestion of his, v. 23 . We do not read of any thing said or done by any of his disciples, at any time, that he resented so much as this, though they often offended. Observe, 1. How he expressed his displeasure: He turned upon Peter, and (we may suppose) with a frown said, Get thee behind me, Satan. He did not so much as take time to deliberate upon it, but gave an immediate reply to the temptation, which was such as made it to appear how ill he took it. Just now, he had said, Blessed art thou, Simon, and had even laid him in his bosom; but here, Get thee behind me, Satan; and there was cause for both. Note, A good man may by a surprise of temptation soon grow very unlike himself. He answered him as he did Satan himself, ch. iv. 10 . Note, (1.) It is the subtlety of Satan, to send temptations to us by the unsuspected hands of our best and dearest friends. Thus he assaulted Adam by Eve, Job by his wife, and here Christ by his beloved Peter. It concerns us therefore not to be ignorant of his devices, but to stand against his wiles and depths, by standing always upon our guard against sin, whoever moves us to it. Even the kindnesses of our friends are often abused by Satan, and made use of as temptations to us. (2.) Those who have their spiritual senses exercised, will be aware of the voice of Satan, even in a friend, a disciple, a minister, that dissuades them from their duty. We must not regard who speaks, so much as what is spoken; we should learn to know the devil's voice when he speaks in a saint as well as when he speaks in a serpent. Whoever takes us off from that which is good, and would have us afraid of doing too much for God, speaks Satan's language. (3.) We must be free and faithful in reproving the dearest friend we have, that saith or doth amiss, though it may be under colour of kindness to us. We must not compliment, but rebuke, mistaken courtesies. Faithful are the wounds of a friend. Such smitings must be accounted kindnesses, Ps. cxli. 5 . (4.) Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not parleyed with. 2. What was the ground of this displeasure; why did Christ thus resent a motion that seemed not only harmless, but kind? Two reasons are given: (1.) Thou art an offence to me — Skandalon mou ei — Thou art my hindrance (so it may be read); "thou standest in my way." Christ was hastening on in the work of our salvation, and his heart was so much upon it, that he took it ill to be hindered, or tempted to start back from the hardest and most discouraging part of his undertaking. So strongly was he engaged for our redemption, that they who but indirectly endeavoured to divert him from it, touched him in a very tender and sensible part. Peter was not so sharply reproved for disowning and denying his Master in his sufferings as he was for dissuading him from them; though that was the defect, this the excess, of kindness. It argues a very great firmness and resolution of mind in any business, when it is an offence to be dissuaded, and a man will not endure to hear any thing to the contrary; like that of Ruth, Entreat me not to leave thee. Note, Our Lord Jesus preferred our salvation before his own ease and safety; for even Christ pleased not himself ( Rom. xv. 3 ); he came into the world, not to spare himself, as Peter advised, but to spend himself. See why he called Peter Satan, when he suggested this to him; because, whatever stood in the way of our salvation, he looked upon as coming from the devil, who is a sworn enemy to it. The same Satan that afterward entered into Judas, maliciously to destroy him in his undertaking, here prompted Peter plausibly to divert him from it. Thus he changes himself into an angel of light. Thou art an offence to me. Note, [1.] Those that engage in any great good work must expect to meet with hindrance and opposition from friends and foes, from within and from without. [2.] Those that obstruct our progress in any duty must be looked upon as an offence to us. Then we do the will of God as Christ did, whose meat and drink it was to do it, when it is a trouble to us to be solicited from our duty. Those that hinder us from doing or suffering for God, when we are called to it, whatever they are in other things in that they are Satans, adversaries to us. (2.) Thou savourest not the things that are of God, but those that are of men. Note, [1.] The things that are of God, that is, the concerns of his will and glory, often clash and interfere with the things that are of men, that is, with our own wealth, pleasure, and reputation. While we mind Christian duty as our way and work, and the divine favour as our end and portion, we savour the things of God; but if these be minded, the flesh must be denied, hazards must be run and hardships borne; and here is the trial which of the two we savour. [2.] Those that inordinately fear, and industriously decline suffering for Christ, when they are called to it, savour more of the things of man than of the things of God; they relish those things more themselves, and make it appear to others that they do so. The Value of the Soul. 24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what sh

Then Peter took him. This may mean, either to interrupt him, or to take him aside, or to take him by the hand, as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of his death. He expected, moreover, that he would be the triumphant Messiah. He could not hear, therefore, that his death was so near. In his ardour, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word rebuke here means to admonish, or earnestly to entreat, as in Lk 17:3. It does not mean that Peter assumed authority over Christ; but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered. (1) "Be it far from them" or, "pity thyself"

Get thee behind me - Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan - Our Lord is not recorded to have given so sharp a reproof to any other of his apostles on any occasion. He saw it was needful for the pride of Peter's heart, puffed up with the commendation lately given him. Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell. Thou savourest not - Dost not relish or desire. We may learn from hence, That whosoever says to us in such a case, Favour thyself, is acting the part of the devil: That the proper answer to such an adviser is, Get thee behind me: That otherwise he will be an offence to us, an occasion of our stumbling, if not falling: That this advice always proceeds from the not relishing the things of God, but the things of men. Yea, so far is this advice, favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first step is to deny, or renounce himself: in the room of his own will, to substitute the will of God, as his one principle of action.

Get thee behind me, Satan. The word Satan means, literally, an adversary, or one that opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man. But there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore, as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language; for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express. Thou art an offence. That is, a stumbling-block: Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came. Thou savourest not. That is, thou thinkest not. You think that those things should not be done which God wishes to be done. You judge of this matter as men do, who are desirous of honour; and not as God, who sees it best that I should die, to promote the great interests of mankind. (x) "Satan:" 2Sam 19:22 (y) "an offence" Rom 14:13

all a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses. I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, v. 24 . He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe, 1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev. xiv. 4 . 2. What are the great things required of those that will be Christ's disciples; If any man will come, ei tis thelei — If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, Ps. cx. 3 . It is as if Christ had said, "If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it." Now what are these terms? (1.) Let him deny himself. Peter had advised Christ to spare himself, and would be ready, in the like case, to take the advice; but Christ tells them all, they must be so far from sparing themselves, that they must deny themselves. Herein they must come after Christ, for his birth, and life, and death, were all a continued act of self-denial, a self-emptying, Phil. ii. 7, 8 . If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ's school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul. (2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befals us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, "This is an evil, and I must bear it, because I cannot help it;" but, "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. "He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;" so Archbishop Tillotson. (3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem—the same thing over again. What is the difference? Surely it is this, " If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, " If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance." That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him. II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us, 1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider, (1.) The weight of that eternity which depends upon our present choice ( v. 25 ); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe, [1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it. [2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ's sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ's sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ's holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives (as Job speaks in another case), though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev. xx. 4 . Secondly, Though many have been losers for Christ, even of life itself, yet never any one was, or will be, a loser by him in the end. The loss of other comforts, for Christ, may possibly be made up in this world ( Mark x. 30 ); the loss of life cannot, but it shall be made up in the other world, in an eternal life; the believing prospect of which hath been the great support of suffering saints in all ages. An assurance of the life they should find, in lieu of the life they hazarded, hath enabled them to triumph over death in all its terrors; to go smiling to a scaffold, and stand singing at a stake, and to call the utmost instances of their enemies' rage but a light affliction. [3.] The worth of the soul which lies at stake, and the worthlessness of the world in comparison of it ( v. 26 ). What is a man profited, if he gain the whole world and lose his own soul? ten psychen autou ; the same word which is translated his life ( v. 25 ), for the soul is the life, Gen. ii. 7 . This alludes to that common principle, that, whatever a man gets, if he lose his life, it will do him no good, he cannot enjoy his gains. But it looks higher, and speaks of the soul as immortal, and a loss of it beyond death, which cannot be compensated by the gain of the whole world. Note, First, Every man has a soul of his own. The soul is the spiritual and immortal part of man, which thinks and reasons, has a power of reflection and prospect, which actuates the body now, and will shortly act in a separation from the body. Our souls are our own not in respect of dominion and property (for we are not our own, All souls are mine, saith God), but in respect of nearness and concern; our souls are our own, for they are ourselves. Secondly, It is possible for the soul to be lost, and there is danger of it. The soul is lost when it is eternally separated from all the good to all the evil that a soul is capable of; when it dies as far as a soul can die; when it is separated from the favour of God, and sunk under his wrath and curse. A man is never undone till he is in hell. Thirdly, If the soul be lost, it is of the sinner's own losing. The man loses his own soul, for he does that which is certainly destroying to it, and neglects that which alone would be saving, Hos. xiii. 9 . The sinner dies because he will die; his blood is on his own head. Fourthly, One soul is worth more than all the world; our own souls are of greater value to us than all the wealth, honour, and pleasures of this present time, if we had them. Here is the whole world set in the scale against one soul, and Tekel written upon it; it is weighed in the balance, and found too light to weigh it down. This is Christ's judgment upon the matter, and he is a competent Judge; he had reason to know the price of souls, for he redeemed them; nor would he under-rate the world, for he made it. Fifthly, The winning of the world is often the losing of the soul. Many a one has ruined his eternal interest by his preposterous and inordinate care to secure and advance his temporal ones. It is the love of the world, and the eager pursuit of it, that drowns men in destruction and perdition. Sixthly, The loss of the soul is so great a loss, that the gain of the whole world will not countervail it, or make it up. He that loses his soul, though it be to gain the world, makes a very bad bargain for himself, and will sit down at last an unspeakable loser. When he comes to balance the account, and to compare profit and loss, he will find that, instead of the advantage he promised himself, he is ruined to all intents and purposes, is irreparably broken. What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma — counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves. 2. Here are some considerations proper to encourage us in self-denial and suffering for Christ. (1.) The assurance we have of Christ's glory, at his second coming to judge the world, v. 27 . If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as they will appear then, we shall see them as they should appear now. The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it, [1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man ), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, 2 Tim. ii. 12 . [2.] As our concern; Then he shall reward every man according to his works. Observe, First, Jesus Christ will come as a Judge, to dispense rewards and punishments, infinitely exceeding the greatest that any earthly potentate has the dispensing of. The terror of men's tribunal ( ch. x. 18 ) will be taken off by a believing prospect of the glory of Christ's tribunal. Secondly, Men will then be rewarded, not according to their gains in this world, but according to their works, according to what they were and did. In that day, the treachery of backsliders will be punished with eternal destruction, and the constancy of faithful souls recompensed with a crown of life. Thirdly, The best preparative for that day is to deny ourselves, and take up our cross, and follow Christ; for so we shall make the Judge our Friend, and these things will then pass well in the account. Fourthly, The rewarding of men according to their works is deferred till that day. Here good and evil seem to be dispensed promiscuously; we see not apostasy punished with immediate strokes, nor fidelity encouraged with immediate smiles, from heaven; but in that day all will be set to rights. Therefore judge nothing before the time, 2 Tim. iv. 6-8 . (2.) The near approach of his kingdom in this world, v. 28 . It was so near, that there were some attending him who should live to see it. As Simeon was assured that he should not see death till he had seen the Lord's Christ come in the flesh; so some here are assured that they shall not taste death (death is a sensible thing, its terrors are seen, its bitterness is tasted) till they had seen the Lord's Christ coming in his kingdom. At the end of time, he shall come in his Father's glory; but now, in the fulness of time, he was to come in his own kingdom, his mediatorial kingdom. Some little specimen was given of his glory a few days after this, in his transfiguration ( ch. xvii. 1 ); then he tried his robes. But this points at Christ's coming by the pouring out of his Spirit, the planting of the gospel church, the destruction of Jerusalem, and the taking away of the place and nation of the Jews, who were the most bitter enemies to Christianity. Here was the Son of man coming in his kingdom. Many then present lived to see it, particularly John, who lived till after the destruction of Jerusalem, and saw Christianity planted in the world. Let this encourage the followers of Christ to suffer for him, [1.] That their undertaking shall be succeeded; the apostles were employed in setting up Christ's kingdom; let them know, for their comfort, that whatever opposition they meet with, yet they shall carry their point, shall see of the travail of their soul. Note, It is a great encouragement to suffering saints to be assured, not only of the safety, but of the advancement of Christ's kingdom among men; not only notwithstanding their sufferings, but by their sufferings. A believing prospect of the success of the kingdom of grace, as well as of our share in the kingdom of glory, may carry us cheerfully through our sufferings. [2.] That their cause shall be pleaded; their deaths shall be revenged, and their persecutors reckoned with. [3.] That this shall be done shortly, in the present age. Note, The nearer the church's deliverances are, the more cheerful should we be in our sufferings for Christ. Behold the Judge standeth before the door. It is spoken as a favour to those that should survive the present cloudy time, that they should see better days. Note, It is desirable to share with the church in her joys, Dan. xii. 12 . Observe, Christ saith, Some shall live to see those glorious days, not all; some shall enter into the promised land, but others shall fall in the wilderness. He does not tell them who shall live to see this kingdom, lest if they had known, they should have put off the thoughts of dying, but some of them shall; Behold, the Lord is at hand. The Judge standeth before the door; be patient, therefore, brethren. In this chapter we have, I. Christ in his pomp and glory transfigured, ver. 1-13 . II. Christ in his power and grace, casting the devil out of a child, ver. 14-21 . And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings,

This discourse is also recorded in Mk 8:34-38, 9:1 and Lk 9:23-27 Let him deny himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required. Take up his cross. Mt 10:38. (x) "any man" Mt 10:38, Mk 8:34, Lk 9:23, 14:27, Acts 14:22, 1Thes 3:3

If any man be willing to come after me - None is forced; but if any will be a Christian, it must be on these terms, Let him deny himself, and take up his cross - A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things. Matt 10:38 .

Whosoever will save his life - At the expense of his conscience: whosoever, in the very highest instance, that of life itself, will not renounce himself, shall be lost eternally. But can any man hope he should be able thus to renounce himself, if he cannot do it in the smallest instances? And whosoever will lose his life shall find it - What he loses on earth he shall find in heaven. Matt 10:39 ; Mark 8:35; Luke 9:24; 17:33; John 12:25.

Whosoever will save his life, etc. Mt 10:39 (a) "For whosoever" Jn 12:25, Est 4:14

For what is a man profited, etc. To gain the whole world means to possess it as our own--all its riches, honours, and pleasures. To lose his own soul means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions: 1st, that they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and 2nd, that if the soul is lost, nothing can be given in exchange for it, or it can never after be saved. There is no redemption in hell. (b) "or what" Ps 49:7,8

For the Son of man, etc. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory--the glory of his Father--the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all men. Reward. The word reward means recompense, or do justice to. He will deal with them according to their character. The righteous he will reward in heaven, with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works, This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though now it should be attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrows, and receive them to his kingdom. He adds, Mk 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there. (c) "For the Son" Dan 7:9,10, Zech 14:5, Jude 1:14 (d) "and then" Rev 22:12

For the Son of man shall come - For there is no way to escape the righteous judgment of God.

Verily I say unto you, etc. To encourage them, he assured them that though his kingdom was now obscure and despised--though he was cast out and little known--yet the time was near when he should be regarded in a different manner, and his kingdom be established with great power. This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem. Taste of death. That is, die. Before they die they shall see this. Son of man coming in his kingdom. Mark and Luke have explained this. Mk 9:1, "Until they have seen the kingdom of God come with power." Lk 9:27, "Till they see the kingdom of God." The meaning evidently is, till they should see my kingdom, that is, my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and extent. All this was accomplished. All these apostles, except Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world. (e) "There be" Mk 9:1 (f) "taste of death" Heb 2:9 REMARKS ON MATTHEW CHAPTER 16 (1.) Men will often judge far more correctly about natural than spiritual things, Mt 16:1-3. About natural objects they are watchful. In them they feel a deep interest. And they watch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence it happens that men who have good sense, and much wisdom in regard to worldly concerns, are exceedingly foolish in regard to religion. They often believe reports respecting religion, revivals, and missions, which they would despise on any other subject. They read and believe newspapers and other publications, which they would hold in contempt on any other topic but religion. (2.) It is of importance to watch the signs of the times, Mt 16:3. days of Christ, it was the duty of the people to look at the evidence that he was the Messiah. It was plain. It is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the spread of the Bible, the labours among the heathen, the distribution of tracts, and, perhaps above all, the institution of Sabbath schools--all betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice, that we may pray with more fervour, and that we may do our part to advance the kingdom of God. Little children should grow up believing that they live in an important age, that they enjoy many peculiar privileges, and that they may and must do much to spread the gospel through the earth. Even when children, they should pray, and they should give to benefit others; and, most of all, they should give themselves to Christ, that they may benefit others with a right spirit. (3.) Sinners should be addressed with deep feeling and faithfulness, Mk 8:12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or without feeling. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Comp. Acts 20:31, Php 3:18. (4.) Men easily mistake plain instruction, Mt 16:7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If men's thoughts--even those of Christians-- were more off from the world, and they thought less of the supply of their wants, they would understand the truths of religion much better than they do. No man can understand the doctrines of religion aright, whose principal concern is what he shall eat, and drink, and wear. Hence even Christians are often strangely ignorant of the plainest truths of religion. And hence the importance of teaching those truths to children before their thoughts become engrossed by the world. And hence, too, the importance of Sabbath schools. (5.) We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us, Mt 16:9-12. (6.) We should learn, from his past goodness, to trust him for the future, Mt 16:9-12. (7.) We should be on our guard against error, Mt 16:11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. Satan is transformed into an angel of light. (8.) It is important to ascertain our views of Christ, Mt 16:13-15. It is our all. If we do not think and feel right respecting him, we cannot be safe. We should often, then, ask ourselves--we should ask one another--what we think of Christ. (9.) It is our duty to profess our attachment to Christ. It should be done boldly, and always, Mt 16:16. We should never be ashamed of him. And to do this we should always, in our own hearts, believe that he is the Christ, the Son of the living God. (10.) We should esteem it a great happiness and honour to be enabled thus to show our attachment to him. The world may not honour us, but God will, and will pronounce us blessed, Mt 16:17. (11.) God only reveals this to us, Mt 16:17. This he does by his word and Spirit. We should, then, search the Bible; and we should pray much that God would reveal his Son in us, and enable us boldly to confess him before men. (12.) The church is safe, Mt 16:18. It may be small--it may be feeble--it may weep much--it may be much opposed and ridiculed --it may have mighty enemies--the rich and the great may set themselves against it--but it is safe. It is founded on a Rock. All its enemies shall not overcome it. Jesus has promised it; and in all ages he has shown that he has remembered his promise. It has not been extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have loved the Lord; and soon the flame has kindled, and the church has shone forth "fair as the sun, clear as the moon, and terrible as an army with banners." So it is still. Feeble churches may mourn much; anxiety may abound; and the few pious people may weep in secret places; but Jesus hears their groans, and counts their tears, and they and their church are safe. He is their Friend, and all the powers of hell shall not prevail against them. (13.) The importance of prudence in delivering truth, Mt 16:21. It should be well-timed. It should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now. But they may fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin. Yet it was afterwards clear to him, and most cordially he loved it. (14.) It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does, Mt 16:22,23. His plan is the best plan. And though it does not fall in with our views of wisdom, yet we should be still. It is all wise. And though what he does we know not now, yet we shall know hereafter. (15.) We, see what religion requires, Mt 16:24. We must deny ourselves. We must submit to trials. We must do our duty. We must often suffer persecution. We must be, in all places, among all men, and in every employment, Christians. No matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross, and do our duty. So apostles, and martyrs, and the Saviour himself, have gone before us. And we must follow in their steps. "Shall I be carried to the skies On flowery beds of ease, While others fought to win the prize, And sailed through bloody seas? "Sure I must fight, if I would reign: Increase my courage, Lord, To bear the cross, endure the shame, Supported by thy word." (16.) How foolish are the men of this world! Mt 16:26. In a little time, how worthless will be all their wealth! It is gained by anxiety, and toil, and tears. It never satisfies. It harasses them with constant care. It smoothes no wrinkles on theft brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Ps 39:6. And while they scatter or enjoy it, where shall the soul of him be who spent all his probation to obtain it? Alas! lost, lost, lost--for ever lost! And no wealth, no man, no devil, no angel, can redeem him, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world, he gained two things-- disappointment and trouble here, and an eternity of woe hereafter. How foolish and wicked is man! (17.) The righteous should rejoice that Jesus will come again to our world, He will reward them, Mt 16:27. He will come as their Friend, and they shall ascend with him to heaven. (18.) The wicked should weep and Wail that Jesus will come again to our world, He will punish them for their crimes, Mt 16:27. They cannot escape. See Rev 1:7. (19.) It will not be long before he will come, Mt 16:28. At any rate, it will not be long before we shall meet him. Death is near. And then we must stand before him, and give an account of the deeds done in the body.

And as an emblem of this, there are some here who shall live to see tho Messiah coming to set up his mediatorial kingdom, with great power and glory, by the increase of his Church, and the destruction of the temple, city, and polity of the Jews.