Matthew 16
BolesMatthew 16:1-12
- AND
UNITE AGAINST JESUS
1 And the Pharisees and Sadducees came.—These two sects were hostile to each other; there were no points in which their doctrines agreed. Enemies to each other as they were, yet they could be friends in order to oppose Jesus; they could unite against Jesus as did Herod and Pilate. (Luke 23:12.) These two religious sects among the Jews combined their hate and opposition to Jesus and henceforth they seek to destroy him. At this time they came “trying him” by asking “him to show them a sign from heaven.” They attempted to seduce him with evil motives into sin they did not really wish to see a sign from heaven, that they might believe in him, or that others might believe in him; but either they wished him to fail to show the sign, or they hoped to prove to the multitude that, by his not producing a sign, he was not the Messiah, and if not the Messiah, he was an impostor and should be put to death. They asked for the “sign from heaven”; they implied that such a sign would prove him to be a prophet. Prophets of old had shown signs; Moses, manna (Exodus 16:4; John 6 31);Samuel, thunder (1 Samuel 12:16-18); Isaiah, a change of the dial (Isaiah 38:8). Jesus had more than equaled those prophets, so these Pharisees and Sadducees had already sufficient signs. The heavens were opened at his baptism; miraculous bread had been eaten by the multitudes after he had blessed it; these were sufficient and it was presumption on their part to ask him to do more.
[The Pharisees and Sadducees with full knowledge of all the miracles wrought by Jesus, came to him, tempting him, and asked that he would show them a sign from heaven. Jesus refused to be put on trial by men; he refused to work a miracle for them, but pointed them forward to his death, burial, and resurrection, the sign of all signs, prefigured in the case of Jonah. This is quoted by the pretenders who have never wrought a sign and point forward to no sign in the future as excuse for their failure to do what they claim.]
2-4 But he answered and said unto them.—Jesus in replying to the Pharisees and Sadducees revealed to them and others that their motives were impure. They could foretell the weather by the clouds and indications peculiar to their climate, and by the very same sign of redness in the sky, at one time say it would be fair weather, again foul weather. The condition of the weather, as they claimed, could be determined at different times of the day by the appearances in the heaven. Whether their interpretations were correct and a true forecast of weather conditions is not affirmed nor denied by Jesus he simply takes them on their own claims and shows their inconsistency. The Jews even at that time published almanacs, prognosticating the rains of the coming year; they did not have the scientific knowledge that “weather forecasters” have today; yet they claimed with equal positiveness to give correct iinterpretations. Jesus simply said to them that they were men of average sagacity in judging the weather signs in the sky, hence they should judge with equal sagacity the signs in the moral heavens—the sign which appeared with respect to his coming. When men ignore such signs as they had done, it was of no use to give them other signs.
An evil and adulterous generation seeketh after a sign.— They were “evil” because they were seeking to destroy him; they were “adulterous” because they had left Jehovah and his prophets and were guided by the traditions of men—they simply had given their love and affection to their own doctrines rather than to the law of God; this made them “adulterous.” “There shall no sign be given unto it, but the sign of Jonah.” (Matthew 12:38-40.) Mark says, “He sighed deeply in his spirit.” (Mark 8:12.) He was grieved by their hardness of heart and the certainty of their condemnation. Jesus left them to themselves without further reproof or remonstration. He had briefly referred them to his previous illustration of Jonah.
They came to the northern shore of the Sea of Galilee to the town of Bethsaida. The following conversation occurred in the ship as they were sailing, for they had only “one loaf” of bread with them. (Mark 8:14-21.) They could not get other supply of bread now until they landed; this gave Jesus the opportunity to teach the following lesson: “Take heed and beware of the leaven of the Pharisees and Sadducess.” His disciples did not understand to what he referreed; so “they reasoned among themselves, saying, We took no bread.” His disciples were often brought into contact with the influence and conversations of the Pharisees and the Sadducees when Jesus was not present. (Matthew 15:12-20.) The disciples were somewhat disconcerted because of their oversight in not taking bread. The Pharisees forbade their disciples buying bread of heathens and Samaritans; Jesus’ disciples had not planned to buy bread of the Pharisees and the Sadducees, hence they were confused as to what Jesus meant. Jesus knew their confusion and reasoning in their hearts, and said, “0 ye of little faith, why reason ye among yourselves, because ye have no bread?” He did not refer to literal bread as they had understood him; he asked them if they did not remember “the five loaves of the five thousand, and how many baskets” were taken up; again he called their attention to his feeding the four thousand with “the seven loaves.” He then declared that they should have understood him when he said, “Beware of the leaven of the Pharisees and Sadducees.”
Then understood they that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.—The evil principle of the Pharisees had changed and corrupted the law of God. The spirit of their teaching is the point warned against. (Luke 12:1.) “Teaching of the Pharisees and Sadducees” means the body of instruction and discipline of these sects. The system of instruction taught by Jesus is called “his doctrine” and that taught by his apostles is called “the apostles’ teaching.” (Acts 2:42.) “Doctrines” (Matthew 15:9) are the opinions of men taught on special subjects; “doctrines” is the whole system and body of the teaching. The system of the Pharisees was corrupt in the mass, like leaven, it puffed up the heart. The Pharisees and Sadducees had rejected the miracles of Jesus; they had ascribed his mighty power to Satan; their cavilling in demanding a sign from heaven; all these furnished Jesus with the occasion to warn his disciples against “the leaven of the Pharisees and Sadducees.” With all Jews, leaven was the symbol of hypocrisy, vanity, and pride; hence, Jesus warns his disciples against the teachings of the Pharisees and Sadducees.
Matthew 16:13-20
- THE AT
13 Now when Jesus came into the parts of Caesarea Philippi.—This is the most northern point of which we have any record that Jesus reached during his personal ministry. “Caesarea Philippi” is to be distinguished from “Caesarea” which is frequently mentioned in Acts of the apostles as the seat of the Roman government for that region. Caesarea was about seventy-five miles northwest of Jerusalem on the coast of the Mediterranean Sea. Caesarea Philippi was situated at the easternmost and most important of the two recognized sources of the Jordan. It is not mentioned in the Old Testament and is mentioned only twice in the New Testament (Matthew 16:13; Mark 8:27);these two mentions are with respect to the same transactions. It was named for Herod Philip; his name was added to Caesarea to distinguish it from the other Caesarea. Jesus and his disciples were alone and Luke tells us that Jesus was praying. (Luke 9:18.) Jesus asked his disciples, “Who do men say that the Son of man is?” By this question he begins to lead to the great confession made by his disciples.
We may mark with fairly clear accuracy the development of the faith of his apostles. The first step was their following the call of Jesus; the second was their obedience to the limited commission; and the third stage of development begins with their confession. Jesus’ earthly ministry has now about reached its zenith. He has exhibited his character and laid his lessons clearly before his disciples; he has trained them so that they may go into all the world bearing his message. They need their faith strengthened and their convictions deepened. This occasion serves to do these two things.
They had returned from their limited commission and had gathered some information as to what the people generally thought of him. “Son of man” was a usual designation that Jesus used with respect to himself. The question simply meant, “Who do men say that I, Jesus, am?”
14 And they said, Some say John the Baptist.—They could have said that some affirmed that he was an agent of Beelzebub; possibly only a few made this affirmation. They further could have reported that he was a prophet as some thought that he was merely another prophet. However the apostles chose to give the most favorable reports that they had heard this is natural in speaking to or of a friend. So they answered, “John the Baptist.” Herod had started this report. (Matthew 14:1-3.) It was thought that John had been raised from the dead; hence he had supernatural power. In this way they could account, they thought, for the miracles of Jesus without acknowledging him to be the Messiah. However public opinion was not agreed on who he was, as some said that he was “Elijah.” Elijah had lived in the days of King Ahab; he had rebuked the wicked king and his queen Jezebel for their sins, and had been taken up to heaven without dying a natural death. (2 Kings 2:1-12.) The Jews cherished a tradition that this Elijah would come back to earth; they thought that when he did come back he would do mighty wonders; they also misunderstood the prophecies which referred to John the Baptist and Jesus as Elijah.
This was another way of accounting for the mighty works of Jesus without acknowledging him as a Son of God. Still others claimed that he was “Jeremiah, or one of the prophets.” Jeremiah was the prophet of God who lived in the last days of the kingdom of Judah before it was carried into Babylonian captivity. (Jeremiah 1:1-3.) He had wept over Israel and had pleaded for Jehovah. Some saw in Jesus a similar work to that of Jeremiah, hence they ascribed to him the works of Jeremiah rather than acknowledge him as the Son of God.
15-17 But who say ye that I am?—This question is presented after the preparation made by the answer of the question, “Who do men say that the Son of man is?” This question struck down to the depths of their hearts and called for a confession of their own conviction; it probed to the very depth of their faith and called for a clear and definite expression of their faith. Jesus knew what they believed; he knew the strength and depth of their faith; but for their good he asks for a confession. It is the question that every one ought to ask his own heart. Jesus did not care so much what others thought of him, but he wanted an expression from his disciples as to what they believed about him. In answer to the former question the disciples could relate the various opinions that others had of Jesus, but this question called for a faith, and not an opinion.
Simon Peter answered and said, Thou art the Christ, the Son of the living God.—Simon Peter true to his prompt, decisive nature, always ready to speak out, whether for himself or for his brethren, gave this clear, emphatic, and decisive answer. We have in this chapter the good and the dark side of Peter’s character. Peter was possibly the senior apostle and on this occasion represented the entire group. “The Christ” is Greek for “the Messiah”; Messiah is the Hebrew for anointed, and means the anointed of God as the Redeemer of the world. “The Son of God” is put in contrast with “Son of man”; he is not merely the Son of man, but he is “the Son of the living God.” “Living God” is used to distinguish God from the dead idols of the heathen, distinguishes him as the source of all life ; he is “the living God,” the eternal and everlasting God.
Jesus answered, “Blessed art thou, Simon Bar-Jonah.” The word “Bar” is the Syriac for the Hebrew “Ben,” both meaning “the son of.” Jonah was the father of Peter, hence “Bar-Jonah,” son of Jonah. This blessing was pronounced upon him and as he spoke for the group, the blessing belongs to the group. It also belongs to all henceforth who so confess him. The source of evidence had not come from “flesh and blood,” but had been revealed by “my Father who is in heaven.” Here Jesus claims God as his Father and thus emphasizes the truth confessed by Peter that he is “the Son of the living God.” “Flesh and blood” is used in the New Testament simply to represent men. (Galatians 1:16; Ephesians 6:12 ; Hebrews 2:14.) Men had not taught the disciples of Jesus this truth; they differed about him and would not believe in him as the Son of God. Jesus’ disciples had not been swayed by the prejudices and opinions of those who rejected him. God had revealed this knowledge to them, not by any unusual or extraordinary communication, nor by any partial or arbitrary favor to them, but as a result of their faith and obedience.
These disciples had not received their evidence from the scribes or religious teachers of that day. The prophets of the Old Testament were moved by the Holy Spirit, and when Jesus fulfilled these prophecies in the presence of his disciples, God was declaring unto them that Jesus was his Son.
18-20 Thou art Peter, and upon this rock.—The name “Peter” here means “a stone” (John 1:42), and in the Greek is in the masculine gender. Peter as a rock should be firm, immovable, fixed as to preaching the gospel in the clearest terms, on facts and reasonings which enemies could not successfully deny. Peter’s energy and boldness helped to mold the first growths of the early disciples in the form of stern, simple unyielding characters. In the first wave of persecution against the church he was the rock on which the rage of the Jews spent itself. (Acts 4:8-10; Acts 12:3; Acts 12:5.) His inflexible courage defended the flock in the first absence of the chief Shepherd.
Upon this rock.—“Rock” here is feminine and refers to the foundation upon which Jesus built his church. “Petros,” which means “a stone,” is one thing, and “Petra,” which means a ledge of rock, is another. Jesus did not say nor mean to say that his church would be built upon “a stone,” but upon a solid “ledge of rock”; a stone might be too small for a foundation, but a ledge of rock furnished sufficient foundation for the greatest superstructure. What was this “petra” upon which the church was to be built? Various answers have been given to this question. Some have said that it was Peter, but this is impossible; others have said that it was Peter’s confession"; still others have said that it was the “faith” that Peter confessed; still others have said that it was the “truth” embodied in the divinity of Jesus; and others have said that it was the person of Jesus. It is true that Jesus is referred to as the foundation by Paul in 1 Corinthians 3:11.
It seems clear from the context that Jesus by using the term “Petra” referred to the truth that Peter had just confessed, which was the deity of Jesus. The truth that Jesus is the Son of the living God is the most fundamental and basic of all truths pertaining to man’s redemption.
I will build my church.—The future tense is here used, which shows that at this time Jesus had not established his church. It was only in a preparatory stage, and was yet to be established . This is the first instance of the use of the word “church” in the New Testament. The church as here referred to by Jesus as “my church” was not set up during the days of Abraham, neither during the days of John the Baptist, nor during the personal ministry of Jesus up to this point; he simply says now that “I will build my church.” What has heretofore been spoken of by Jesus as “the kingdom of heaven,” “the kingdom of God,” is here spoken of as “my church.” “Church” is derived from the Greek “ekklasia” which is composed of the Greek preposition “ek,” which means out, and “kaleo,” which means to call or summons; hence “ekklasia” means called out or assembly. Here “my church” means the assembly or people who have been called out of the world by the gospel of Christ.
The gates of Hades shall not prevail against it.—Ancient cities were surrounded by walls with gates; these gates were often assaulted in battle, and were guarded by special garrisons. The protection of the city was estimated by the strength of its gates; hence the word “gates” became synonymous with “powers.” “The gates of Hades” means “the powers of Hades.” “Hades” was originally the name of the god who presided over the realm of the dead; hence the phrase “house of Hades.” It designates the place to which all who depart this life descend, without reference to their moral character. In the New Testament, Hades is the realm of the dead; here “Hades” is represented as a mighty city with gates representing its power. Jesus simply meant that though he would be crucified, buried, yet he would arise from the dead and build his church; the powers of death or the unseen world, or “the gates of Hades,’ would not be able to hold him in the unseen realm and prevent his coming out and building his church. Not only would the church be established in spite of the powers of Hades, but the church would be continued in spite of these powers. The church will never fail, though generation after generation yields to the power of death, yet other generations will perpetuate the church, and it will continue until it has filled its mission on earth.
I will give unto thee the keys of the kingdom of heaven.— This is another way of saying, “I will give unto thee the terms or conditions of admitting people into the church.” “The keys” is a figure of speech from which its meaning may easily be determined. (Isaiah 22:22; Revelation 3:7.) This expression occurs also in Luke 11:52; Revelation 1:18; Revelation 9:1; Revelation 20:1. In all these references the one who bears the keys is the one who has power over the subjects assigned to him. There is no significance attached to the plurality of “keys” further than it represents the power to admit into the kingdom or church. Peter exercised the authority to announce to the Jewish people on the day of Pentecost the terms of admission into the church. (Acts 2.) He also announced first the terms of admission of the Gentiles into the church. (Acts 10.) The same terms were announced in both cases.
Jesus promised to ratify in heaven just what the apostles preached on earth. They were not left to their own wisdom, but were guided by the Holy Spirit in announcing the terms of admission into the kingdom of God on earth. The terms of admission into the church were the terms of the forgiveness of sins. Those who complied with these terms were forgiven and constituted a part of his church; heaven ratified this. Those who refused to comply with the terms were still held guilty and stood condemned; this condemnation was ratified in heaven. “Then charged he the disciples that they should tell no man that he was the Christ.” He strictly forbade his disciples publishing at this time that which they had just confessed, namely, that he was “the Christ, the Son of the living God.” Two reasons may be clearly seen for this charge: (1) It would endanger his life and would hinder his work by exciting more prejudice in the minds of his enemies; (2) the disciples were unfit to preach this doctrine; they did not know at this time what rising from the dead meant; they did not understand that Jesus had to die, be buried, and be raised from the dead before he could establish his kingdom. They would preach that he would establish a temporal kingdom, hence it is best for them to remain silent until they had all of the facts necessary and could proclaim them by the guidance of the Holy Spirit.
[Here the church and the kingdom of heaven are used interchangeably to denote the same institution. The statement that “the gates of Hades shall not prevail against it” says, in other words, it “shall never be destroyed,” “it shall stand forever.” The church was to be built on the truth confessed by Peter and proved by the resurrection that Jesus is the Son of God. Peter was to bear and use the keys to this kingdom of heaven. This settles beyond the possibility of a doubt that the kingdom was set up in the lifetime of Peter. To use the keys was to open the door or give the terms of entrance into the kingdom of God. Did he give the keys of the kingdom to Peter thousands of years before it was set up?
When did Peter open the door of the kingdom of heaven and direct men into it? Persons who followed the direction of Peter when he told them what to do to be saved were introduced into the kingdom of heaven, or Jesus was mistaken.]
Matthew 16:21-28
- THE CROSS
21 From that time began Jesus to show.—After the confession the ministry of sorrow now begins. Jesus began now to disclose to his apostles his approaching death; heretofore they had not sufficient faith to appreciate this teaching, but now they have attained some degree of firmness and faithfulness that Jesus reveals to them further the great sacrifice that he must make. The idea is gradually unfolded to them and yet they did not fully appreciate the tragedy that awaited Jesus. Their faith now is sufficient for him to prepare and fortify their minds for his crucifixion. The language of Jesus is simple enough; they could have understood it had not their conception of an earthly kingdom blinded them to his truth. He reveals that he must go to Jerusalem and there “suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up.” Matthew gives but little of the ministry of Jesus in Jerusalem and Judea; his record is almost exclusively confined to Galilee.
Jesus had delayed the prediction of his death until his disciples might be better able to bear it and comprehend its full significance. He knew that their conception of the Messiah gave no place for the cross, but they must be prepared for it.
22, 23 Peter took him, and began to rebuke him.—We are astonished at the boldness of Peter so soon after his confession that Jesus is the “Son of the living God,” yet he does not hesitate to “rebuke him.” “Peter took him” means that he either took him to one side from the other apostles or that he took him by the hand and expostulated with him. The prediction that Jesus had just given was so foreign to the impetuous Peter’s conception of the Messiah that he would not admit that Jesus had spoken the truth. Peter was in earnest; his love for the Master, and his courage and determination, with his misconception of the nature of the kingdom of God, would not let him accept such a program for Jesus. So he bluntly said, “Be it far from thee, Lord: this shall never be unto thee.” “Be it far from thee” was an expression used in the Old Testament as a prayer against an evil. (Genesis 18:25.) Jesus had just been talking about a kingdom, and had committed to Peter the keys of the kingdom; now he speaks of death and the cross. Peter would not admit that these things should be.
Get thee behind me, Satan.—This is the reply that Jesus made to Peter’s rebuke. The word “Satan” is from the Hebrew, and means an adversary, an offense or impediment, an opposer; because of his prominence in evil this name is applied to the devil. David used the same word with reference to the “sons of Zeruiah.” (2 Samuel 19:22.) Jesus does not call Peter “a devil,” or an evil-minded tempter, but simply rebukes his misguided zeal which made it more difficult for Jesus to teach the doctrine of the cross. He added in reply to Peter, “Thou art a stumbling-block unto me.” Peter instead of being a help to him was a hindrance. By urging Jesus in this manner he was doing that which he did not know. Jesus came to die for the sins of the world and Peter, if he carried out his wish, would thwart the very purpose for which Jesus came to earth; hence he was a stumbling block to him.
Jesus added, “Thou mindest not the things of God, but the things of men.” Peter did not understand God’s will in the matter; he was following his own judgment and feelings. He was acting and feeling as men do, and not as God wills. Peter did not know just what he was doing; he was deeply agitated, and his words gushed out of a zealous, loving heart, almost without thought.
24-28 If any man would come after me.—A record of this is also found in Mark 8:24-38 and Luke 9:23-27. Here Jesus presents the doctrine of the cross; the terms of discipleship are expressed here. If the disciple follows the Master, he must endure what his Master endures; he must travel the same road and bear the same burdens. The cost of discipleship is self-denial. In order to be the disciple of Jesus one must do two things, namely, “deny himself” and “take up his cross” and follow him. The self-denial which one must practice to follow Jesus is to deny oneself of all earthly comforts and conveniences, to quit all temporal interests and enjoyments, even life itself if need be.
The disciples of Jesus do not not take up the cross of Jesus, but they must take their own crosses and bear them. As each one must deny himself, so each one must take up his own cross. No one is to make trouble for himself or deny himself of the natural blessings which are his, but one must use these blessings for the good of others. In prosperity a disciple of Jesus must be humble and willing to submit, praying for strength when the day of trial comes; he must be willing to take the cross that may come his way. With horror Peter had recoiled from the thought that Jesus should make his life a sacrifice for men, but Jesus presses the point further; not only must Jesus die upon the cross, but those who would be his disciples must suffer with him; they must make the sacrifice of self-denial and bear the burdens in order to follow Jesus. We have no expression from Peter as to what he thought of this doctrine.
Whosoever would save his life shall lose it.—These words are taken from the period of bitter persecution, when Christians were brought before cruel pagan governors or mobs, not knowing what fate would befall them. If one, under such circumstances, should deny Jesus, or announce the faith of a Christian, in order to save his life, that one was not worthy of Jesus; he might save his temporal life by so doing, but he would lose spiritual life and life eternal; but the one who in steadfastness of faith remained loyal to Jesus might lose his physical life, but would gain spiritual and eternal life. Jesus then calls to their minds the figure of a balance, or scales, and puts the life or soul on one side 2nd all temporal things on the other; by this figure he shows that the soul of spirit of man is worth more than all things else. This point is put forcibly by the two questions: “What shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life?” If Peter and the Jews should gain a temporal kingdom, yet lose their soul, what profit would it be to them? The truth that Jesus had taught said that it would be folly to give the whole world in exchange for a soul; that is, a soul is worth more than all temporal things. Jesus wanted them to so understand him.
In John 11:25-26 Jesus teaches a similar truth with respect to living and dying. The loss of the present life is temporal death: the loss of the future life is death eternal.
[One who would follow Jesus and so become like him and share his glories must deny himself, his fleshly lusts, and the gratification of his appetites and passions, and bear whatever cross this life of self-denial requires, that he may follow the steps and grow into the likeness of Jesus. In this way he becomes a partaker of the divine nature, and in being a partaker of the divine nature he becomes like Christ. (2 Peter 1:3-4.) Through the lusts of the flesh, its passions, ambitions, and wordly desires, corruption, the desire to do wrong for selfish gratification and gain spreads among men, and it makes us delight in doing the wrong and rebelling against the true and the good. God’s nature is free from all desire or sympathy with evil. We can free ourselves from this controlling desire by participating in the divine nature through laying aside the evils and corruptions that come through our lusts. The reign and rule of lust hinders obedience to God and makes it difficult to walk in the way that has been plainly marked out by God for us to purify ourselves and to fit us to live in heaven where no corruption or ill will entice us.]
For the Son of man shall come in the glory of his Father with his angels.—This seems to refer to the second advent of Christ; then he shall come “in the glory of his Father with his angels.” The supernatural brightness which surrounds and beams forth from God shall accompany Jesus and the angels when he comes again. This same glory is called the glory of Christ. (Matthew 25:31; John 17:5.) Jesus sought to turn their eyes from the earth to heaven, and give them glimpses, as they could bear it, of the glorious doctrine which is now so familiar to us. He is coming again and at that time “shall he render unto every man according to his deeds.” He will reward the righteous for their faithful service to him, and punish the wicked, when he comes. For every suffering that his disciples endure there will be a compensation; in view of this reward at the judgment day, his disciples may toil and suffer and rejoice in the suffering. All will be judged according to the works that they have done and by the word of God.
There are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom.—There seems to be two comings mentioned here. The first coming (verse 27) has reference to the final coming as he will come in the glory of the Father, and with the holy angels, and will reward all according to their works. The coming in verse twenty-eight has reference to his “coming in his kingdom,” or when his kingdom was fully established on earth. Though he should suffer and die and be buried, yet he would be raised from the dead and through the Holy Spirit would come on the day of Pentecost and would establish his kingdom. Hence, he would come in his kingdom during the lifetime of some of his apostles. We know that only Judas died before the kingdom was estabished.