Matthew 16:23

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

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

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