A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 16
CHAP. XVI.
The Pharisees with the Sadduces do tempt Christ, to ver. 6. Our Lord warneth his disciples to beware of their doctrine, to ver. 13 And having setled them in the belief of his Godhead and office, to ver. 21. He guardeth them against his own suffering, and theirs also, lest they should afterward stumble at the crosse.
Ver. 1. THe Pharisees also with the Sadduces, came, and tempting, desired him that he would shew them a sign from heaven.
IN these wicked mens tempting of Christ: learn, 1. That our Lord did suffer much contradiction and temptation by wicked Sectaries; here divers, & mo at one time, come against him. 2. Satans children, how opposite soever one to another, can agree to oppose Christ; for, the Pharisees and Sadduces here do joyne against Christ, though they were otherwise adversaries one to another; The Pharisees maintaining the resurrection of the body, & the immortality of the soul; the Sadduces denying both. 3. Such as would make shew that they would believe, if such and such signes, or not promised conditions were granted unto them, are both lying hypocrites and tempters of God also, in prescribing new means of believing, when God hath given sufficient already; Therfore it is said, They came tempting him, in desiring a signe.
Ver. 2.He answered and said unto them, When it is evening, ye say, It will he fair weather: for the skie is red.
3. And in the morning, It will be foul weather to day: for the skie is red and lowring. O ye hypocrites, ye can discern the face of the skie, but can ye not discern the signes of the times?
4. A wicked and adulterous generation seeketh after a signe, and there shal no signe be given them but the signe of the prophet Ionas. And be left them, and departed.
Because Christs doctrine and miracles did prove that the Messiah was come, and the time of the Kingdome of grace; Therefore he reproveth them, for not discerning the times. Doct. 1. The Lord hath made the offer of the means of grace, a signe of the time of grace, as well as he hath made signes in the sky of foul or fair weather approaching; therfore are they worthy to be blamed, who do not observe the time; for, Can y… not discern the signes of the times? saith Christ. 2. Hypocrites and men in nature, are able to discern of naturall things, but not of spirituall: Thus Christ taxeth the Pharisees, saying, Ye can discern the signes of the sky, but not the time of grace. 3. Such as set not their heart on God revealed in Christ, are not of the true church, nor Spouse of Christ, but are adulterers; Therefore Christ calleth these Pharisees and Sadduces, Adulterous generation. 4. Christs enemies shall get no satisfaction in signes; such as they prescribe to help them to discerne Christ by in his Doctrine and Operations, shall be suffered to go on in opposition, till they have vented their malice to the full; and then shall they know by Christs victory over them, and over death it self, and over all his enemies, that Christ is indeed the true Messiah; for saith Christ, No signe shall be given them, but the signe of the prophet Ionas, who after three daies arose, as it were, out of the grave. 5. Hypocrites and such as tempt God, shall be left unto themselves; as here, Christ left them, and departed.
Ver. 5. And when his disciples were come to the other side, they had forgotten to take bread.
This forgetting to take bread, is told us; partly, That we may know how our Lords train was maintained; to wit, As souldiers they carried their bread with them, and to shew us, that our Lord had a care that his followers should not be burdensom to any; But in speciall it is spoken of, to clear the occasion of the disciples mistaking of the speech of Christ, herafter set down in his warning of his disciples, to beware of corrupt doctrine under comparison of leaven.
Ver. 6. Then Iesus said unto them, Take heed and beware of the leaven of the Pharisees, and of the Sadduces.
Under the similitude of leaven, Christ bids his disciples beware to be infected by the corrupt doctrine of these sectaries. Doct. 1. False doctrine is like leaven, for it infects the lump secretly and totally; therfore Beware of leaven, saith he. 2. The doctrine of justification by works professed by the Pharisees, and the doctrine of the Sadduces denying the resurrection of the body, and the immortality of the soul, are both poisonable leaven; therfore, Beware of the leaven of the Pharisees and Sadduces, saith he; putting both the sects in a like condition of infection.
Ver. 7. And they reasoned among themselves saying, It is because we have taken no bread.
The disciples imagine that Christ was speaking of bodily leaven. Doct. Readily are our Lords words mistaken, even by disciples, and upon a mistake wrong conclusions are drawn, and so the intent of Christs words are lost; for, Because we have no bread, is this admonition given, say the disciples.
Ver. 8. Which when Iesus perceived, he said unto them, O ye of little faith, why reason ye among your selves, because ye have brought no bread?
9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many basket ye took up?
10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
11. How is it that you do not understand, that I spake it not to you concerning bread, that you should beware of the leaven of the Pharisees and of the Sadduces?
12. Then understood they how that he had them not beware of the leaven of bread: but of the doctrine of the Pharisees, and of the Sadduces.
Christ is offended that they should be so carefull of bread, and imagine that himself was anxious about bread also, seeing they had experience lately of his power to provide bread at his pleasure. Doct. 1. Our Lord will not change his speech for our mis-taking, but rather reprove our dulnesse, and then help to a right understanding, as here he doth, saying, Why do ye reason thus? 2. Christ will make it a matter of reproof, if he see his disciples anxious about any thing in this world, as here for this, Because they had brought no bread. 3. Not to profit in faith, is the matter of greatest controversie between Christ and his followers; as here, O ye of little faith. 4. The right use of Christs works, in speciall of his miraculous feeding many with a little food, is to assure us of Christs power to provide bread for his servants, and that they need not to be anxious about that matter; Therefore saith he, Remember the miracle of the loaves. 5. The Lords reproof, is a mean of rectifying our understanding; for after the reproof, then they understood that he meaned by leaven, The corrupt doctrine of the Pharisees.
Vers. 13. When Iesus came into the coasts of Cesarea 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 Iohn the Baptist, some Elias, and others Ieremias, or one of the prophets.
15. He saith unto them, But whom say ye that I am?
Christ is about to clear and confirme his disciples in the knowledge of himself, and maketh way for this, by questions: Hence learn, 1. That it is expedient for Pastors to examine the knowledge of their flock as Christ here asked his disciples. 2. It is no new thing to see diversity of judgement concerning Christ, and the matters of his Kingdom; for there were in Christs dayes divers opinions of men about him, even among them, who were not his opposite enemies; for, Some said he was Iohn Baptist, &c. 3. Of such as have most means of the knowledg of Christ, most is to be expected, and if Christs Disciples have a right estimation of him, the less matter what others have; but chiefly it is necessary that such as are to preach Christ, know him rightly; Therefore saith Christ, But whom say ye that I am?
Ver. 16. And Simon Peter answered and said, Thou art Christ the Son of the living God.
From Peters answer: Learn, 1. That the Apostles knew Christ to be very God and very man in one person; for Peter saith, Thou art that Christ, i. e. The promised Christ. 2. The vail of his humane nature and infirmities, did not keep the eye of their faith from se…ing him to be one in substance with he living God; for, Thou art Christ, the son of the living God, say they.
Vers. 17. And Iesus answered and said unto him, Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thée, but my Father which is in heaven.
18. And I say 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.
Christ commendeth this confession of Peter, as a saving truth revealed from Heaven, whereupon in despite of Satan, he would settle his church, and rule the same by the Ministry of his servants, and would ratifie in heaven their service done upon earth. Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace; Therfore saith he, Blessed art thou. 2. None get saving knowledge of Christs person and offices but by special revelation from God, for, Flesh and blood hath not revealed it, saith he. 3. Such as know Christ rightly are truly blessed; for this cause he saith, Blessed art thou. 4. Such as bear testimony unto Christ, he will bear testimony for them, and will give them a new name, as here he pronounceth Peter, A lively stone, builded on a sure rock, and that by way of confirmation of the name, which he had given unto him at his first calling, saying, Thou art Peter, or a stone. 5. The truth that Jesus Christ is the promised Messiah, very God, and very man in one person, the anointed Saviour of the world, is, The main ground-stone wherupon the faith of all believers is founded, as upon a rock; for, Upon this rock I will build, saith he. 6. All the power and policy of the divel, and his instruments shall not be able to overturn this truth, nor the Lords building of his church upon it, nor the work of Gods grace in any member of the church, which is builded on this truth; for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement; And so what wisdome or power was in the towne, was in the gates thereof, The gates of hell shall not prevail against it, saith he. 7. The church properly belongeth to Christ as his own peculiar; neither Pope, nor King, nor Parliament, nor any one or moe in heaven or earth, may subject the Church unto themselves, as it is the church; for Christ hath reserved the church for himself, and hath appropriate this incorporation, as such, unto himself alone, and called the church his own proper; saying, I wil build my Church. 8. Howsoever there be many particular churches distinguished one from another, yet must they all endeavour for an unity among themselves, that they may be one church with, and to Christ, and among themselves, keeping the unity of faith in Christ, and unity of subjection to all his ordinances in the bond of peace among themselves; for Christ hath called them one, and appointed them to be one, saying, I will build my Church, in the singular number. 9. Whatsoever externall defence, comfort, cherishing, and assistance unto the church be required of the Magistrate, for the service of Christ, yet all the means of edification of the church, and all the administration of the means of the internall building of the church, Christ reserveth unto himself, to be done by his own means, and his own chosen instruments; for this worke he taketh unto himselfe, saying, I will build my Church.
Ver. 19. And I wil give unto thee the keyes 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.
In this promise made to Peter, in name of the Apostles and their Successours in the Pastorall charge, in whose name he did speak: learn, 1. Christs church visible is his Kingdom, even on this earth, not an earthly Kingdom, but a spiritual and heavenly Kingdom, wherein he as King of heaven, in heavenly things, doth reign; therfore he calleth the church visible, The Kingdom of Heaven. 2. This Kingdom or church hath keys to let in and keep in subjects; to cast out, and hold out rebels, by doctrine and Discipline, and is not left without Ordinances and Order, for the preservation and inlargement of it self; for, I will give Keyes, saith he. 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom, that is, the Apostles, and their Successours in the Pastorall charge, in whose name Peter did speak unto Christ, and in whose name he is spoken unto by Christ; for he saith, I will give to thee. 4. Such as have the office of administration of the keyes, have their authority in that office only from Christ, in whose Name the keyes are to be used, for He only is the Giver of the keyes; for it is said, I will give thee the keyes. 5. What the Lords Ministers do by vertue of their office, in admitting unto the fellowship of God and his Saints, or excluding from the same; binding unto judgment, and loosing from judgment in Christs Name, according to their commission, it is ratified by God in Heaven, as done by his warrant; for it is promised, Whatsoever ye shall binde on earth, or loose, shall be so in Heaven.
Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ.
This mystery he commandeth them to keep to themselves till he should give further order. Hence learn, Christ hath his own fit times when he will reveal his own mysteries; therefore be charged them that they should tel no man that he was Iesus the Christ; for if they had known, they would not have crucified the Lord of Glory: He will not have his death hindred by the untimous proclamation of his Truth.
Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem, and suffer many things of the elders, and …hief priests, and Scribes, and be killed, and be raised again the third day.
The disciples being now instructed about the person and office of Christ, he foretelleth his suffering, death and resurrection, to acquaint them with the crosse, and so to prevent their stumbling at his sufferings. Hence learn, 1. Our Lord was not ignorant what he was to suffer ere it came, nor ignorant of the out-gate appointed for him, how he should be killed and raised again. 2. Whoso would look rightly on Christs sufferings, must also look unto his out-gate and victory over the same; he must look on his raising, as well as his killing; for he telleth them, He must be killed, and raised the third day.
Verse 22. Then Peter tooke him, and began to rebuke him, saying, Be it far from thee, Lord; this shall not be unto thee.
Peter out of his carnall wisdom rashly forbiddeth Christ to suffer himself to be so used. H…nce learn, 1. That if the crosse be looked unto, without looking to the Appointer of it, the use, end, and outgate of it, men will never consent, that either they, or such as they love should bear it; therefore saith Peter; Far it be from thee, Lord. 2. Naturall wit is very confident and presumptuous to judge of Gods matters; for Peter leaning unto it, dare take upon him to rebuke Christ. 3. Yea, if a man lean unto, and follow his own naturall wit and affection, he may be led to oppose God, and the worke of his own Salvation; for, This shall not be unto thee, Lord, saith Peter.
Ver. 23. But he turned and said unto Peter, Get thee behind …e Satan, thou art an offence unto me: for thou savourest not the thing… that be of God, but those that be of man.
In Christs reproof given to Peter, learn, 1. Our Lord so loved to work out our redemption, that he could not endure to be any way hindred; therefore saith he, Get thee behind me. 2. What Satan cannot do immediately, he will assay to do it by instruments, Christ findeth him out here, saying, Get thee behinde me Satan. 3. Naturally a man savoureth not thing… spirituall, neither knoweth them, nor loveth them, if they be told him; Therefore saith he, Thou savourest not the things of Go…. 4. We should in temptations beware of Satan, as our pany, whoever be the instrument, and the more impudently we be tempted unto sin, wo should the more stoutly, and peremptorily resist it, as Christ did; saying, Get thee behinde me Satan. 5. After a man hath been much lifted up in consolation, be may readily miscarry and fall in some offence, as Peters case is here, compared with ver. 16.6 A man may be a stumbling block unto others, albeit he do not intend it; for to Peter it is said, Thou art an offence. 7. Apparent good counsell from a carnall friend, may readily carry some temptation in the bosome of it, as Peters counsell here doth; and sin will serve Satans tur…, where ever he find it, whether in the godly or wicked, for Peters corruption here is Satans instrument fit enough for the time.
Ver. 24. Then said Iesus unto his disciples, If any man will come after me, let him deny himselfe, and take up his crosse and follow me.
Hereupon our Lord takes occasion to teach all his followers a necessity of bearing the cross: Hence learn, 1. That Christ …o… that he was to be crucified, and resolved to suffer the shame full death of the crosse, before it came; Therefore calls he his servants suffering fo him, by the name of the Crosse, that he mig… teach them not to be ashamed of his manner of death, when i… should come. 2. Christs followers must resolve to be disclaimed of him, as one of his followers, except they will resolve to be… his crosse; Therefore saith he, If any man will follow me, L… him take up his Crosse. 3. Love to a man… own life, estimation of his wit, and worth; in a word, a mans own self is a bundle of all sort of idols, which we must either renounce, and be content to have them mortified, or else we cannot follow Christ: therefore saith he, Let him deny himself. This self-denyall the Lord hath appointed to be helped forward by a crosse, which God will not leave to our choice, but will fit it for every man, and lay it before him, or upon him, and wil have every man humbly to stoop, and submit, and take it on, and bear it out constantly, so long as the Lord thinks fit to let …ly; for, Let him, saith he, deny himself, and take up his crosse. 5. This crosse must not make a man forsake to follow Christ; but rather the man under the crosse, must draw the more ne…r unto Christ, and follow him, that he may be helped to bear his cross, and so attain to self-denyall more and more; therefore he saith, Take up, and follow me. 6. As the crosse doth force a man to deny himself, for it faileth not to take from him, and to lay upon him what he would not, so self-denyall boweth the back to take up and bear the crosse kindly; therefore said he, Let him deny himself, and take up his crosse.
Ver. 25. For whosoever will save his life, shall lose it, and whosoever will lose his life for my sake, shall finde it.
The reasons to move us so to do, are seven. The first reason is, the eschewing of the crosse to save your life, is the very way to lose your life, therefore resolve to bear the crosse; for, Whosoever will save his life, saith he, shall lose it. A second reason; to resolve to lose thy life for my sake, is the way to keep it: therefore resolve to bear the crosse. Hence learn, 1. That the love of this temporall life maketh men deny Christ: therefore is it, that Christ will have a man resolving about this life. 2. Whosoever will save his life by denying Christ, is a great fool; for he loseth that eternally which he seeketh, by eschewing of Christs crosse, to save for a time; for, Whosoever will save his life, saith he, shall lose it. 3. To lay our reckoning to lose life and al, rather then deny Christ, or any point of his truth, is our greatest wisdom: He who maketh least account of his life, and of all things belonging thereto, in comparison of serving and confessing Christ, is a wise man; for he gaineth for ever in effect that which he hazards temporally for Christ; for, Whosoever, saith he, will lose his life for my sake, shall finde it.
Ver. 26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
A third reason is, He that refuseth to bear my crosse in hope to gain thereby, shall be disappointed; for he shall lose his own soul, and so can gain nothing, though he seem to gain a world; therefore resolve to bear my crosse. Doct. 1. When the cause of Christ cannot be maintained without the crosse be born, and hope is offered of worldly gain also, if a man shall fall off from Christs cause, it is a sore temptation, as Christs question in answering of it doth import, What is a man profited in this case? saith he. 2. He that in fear to lose, or in hope to gain some earthly thing, refuseth to maintain Christs cause, shall lose more then he can gain, were it a Kingdom; for, he loseth his soul, and what profit hath he, if he gain the whole world, and lose his own soul? A fourth reason; Nothing in the earth can redeem a mans soul, when he hath shed from me for fear of the crosse, or hope of gain; therefore resolve to bear my crosse rather then to deny me. Doct. 1. There is no ransome of a mans soul beside Christ, if any man deny him; for, What shall a man give in exchange for his soul? 2. It is a special means to strengthen us against the fear of the crosse for Christs cause, to foresee our irreparable losse if we deny him, and to say with our selves, What shall a man give in exchange for his soul?
Vers. 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.
A fifth reason; Though I may seem mean and abased, in that my followers are put to bear my crosse, yet I will be found the glorious Son of God, worthy to be suffered for; Therefore let no man think shame, of my crosse, The Son of man, saith he, shall come in the glory of the Father. The sixth reason; The fruit of bearing my crosse, or refusing of it, shall be seen at the day of judgment, when I shall be Judg, and shall reward the backslider with deserved judgment, and shal crown the grace of suffering for me with the reward of life; He shall reward every man, saith he, according to his works: Hence learn, 1. That Christs incarnation neither should, nor shall derogate any thing from the glory of his God-head; for, The Son of man shall come in the glory of the Father. 2. The Son of man and the Son of God is onelyonly one person; for it is said, The Son of man shall come in his Fathers glory. 3. The fruit of every mans works, whether good or ill, shall be found at the second coming of our Lord; for, Then he shall reward every man according to his works.
Verse 28. Verily I say unto you, There be some standing h…re, which shall not taste of death, til they see the Son of Man coming in his Kingdome.
The seventh and last motive, is, I do promise a glance of the glory of my kingdom, unto some of you my hearers, before I die, as much as may incourage you, and all others my followers to indure any crosse for me: Therefore resolve to bear the crosse. Now some little glance of his glory he gave shortly after this, in the transfiguration; but this was not the main matter: his coming in the power of his kingdome, was then made more evident, when after his resurrection he declared himself Lord and King, in erecting his church with all her officers where he pleased, in subduing Jews and Gentiles unto himself, by the power of his Word and Spirit, in separating his church and his people from the world, without the church. This Kingly power was seen most evidently by such of the Apostles as lived longest; and this his coming in the power of the gospel, is a pawn and evidence of his future coming to judgment, in the glory of his Father. Hence learn, 1. Whosoever get a right sight of the glory of Christs power, in converting soules, in erecting his church with all his ordinances therin, and governing of it, will not refuse to bear his crosse; for, To encourage the disciples to bear the crosse, this promise here is made. 2. Christs power and grace manifested by conversion of soules, and erecting of the church in the Apostles dayes, is a demonstration of Christs Kingly Power, and an evidence of his coming unto judgement; for, Some (saith he) here standing, shall not taste of death till they see the Son of man coming in his Kingdome.