---
title: "Clarke"
description: "Verse Matthew 16:1. The Pharisees also with the Sadducees — Though a short account of these has been already given in a note on Matthew 3:7, yet, as one m"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/16"
---

Verse [Matthew 16:1](../../../kjv/matthew/16/1). ***The Pharisees also with the Sadducees*** — Though a short account of these has been already given in a note on [Matthew 3:7](../../../kjv/matthew/3/7), yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place.
The PHARISEES were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of *Pharisees*, from פרש *parash, to separate*, and were probably, in their rise, the most holy people among the Jews, having *separated* themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly *degenerated* in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the *outside* of the cup and the platter, but within they were full of abomination. They still kept up the *outward* regulations of the *institution*, but they had utterly lost its *spirit*; and hypocrisy was the only substitute now in their power for that *spirit of piety* which I suppose, and not unreasonably, characterized the origin of this sect.
As to their religious opinions, they still continued to credit the being of a God; they received the *five books of Moses*, the writings of the *prophets*, and the *hagiographa*. The *hagiographa* or *holy writings*, from αγιος *holy*, and γραφω *I write*, included the twelve following books - Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the *law* and the *prophets*, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the *metempsychosis*, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by *fate*; and yet, inconsistently, allowed some degree of liberty to the human will. See *Prideaux*.
The SADDUCEES had their origin and name from one *Sadoc*, a disciple of *Antigonus* of *Socho*, president of the Sanhedrin, and teacher of the *law* in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.
This *Antigonus* having often in his lectures informed his scholars, that they should not serve God through expectation of a *reward*, but through *love* and *filial* reverence only, *Sadoc* inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished *here* for the good or evil he does.
They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed *materialists*. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, c., and [Matthew 3:7](../../../kjv/matthew/3/7).
In [Matthew 22:16](../../../kjv/matthew/22/16), we shall meet with a third sect, called HERODIANS, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of *Herod* the *Great*, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the *Messiah* but it is not likely that such an opinion could prevail in our Saviour's time, *thirty* years *after* Herod's *death*, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's *courtiers*, who flattered the passions of their master, and, being endowed with a *convenient* conscience, changed with the *times*; but, as *Herod* was now dead upwards of thirty years, such a sect could not exist in reference to *him*; and yet all allow that they derived their origin from *Herod* the *Great*.
Our Lord says, [Mark 8:15](../../../kjv/mark/8/15), that they had the *leaven of Herod*, i.e. a bad doctrine, which they received from him. What this was may be easily discovered:
1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, [Deuteronomy 17:15](../../../kjv/deuteronomy/17/15), *Thou shalt not set a king over thee - which is not thy brother*, i.e. one out of the twelve tribes.
2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets.
From this we may learn that the *Herodians* were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who *trimmed* between God and the world - who endeavoured to reconcile his service with that of mammon - and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, [Mark 8:15](../../../kjv/mark/8/15), are styled *Sadducees* in [Matthew 16:6](../../../kjv/matthew/16/6). See *Prideaux*, Con. vol. iii. p. 516, c., and *Josephus*, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were *courtiers* or *servants* of Herod king of Galilee. See the note there.
***Show them a sign*** — These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. 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 [Matthew 16:2](../../../kjv/matthew/16/2). ***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 [Matthew 16:3](../../../kjv/matthew/16/3). ***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*: -
*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 colour show,
That sullen *mixture* shall at once declare,
*Wind, rain*, and *storms*, and *elemental war*."
Dryden.

Verse [Matthew 16:4](../../../kjv/matthew/16/4). ***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 fulfil 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 [Matthew 16:5](../../../kjv/matthew/16/5). ***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 [Matthew 16:13](../../../kjv/matthew/16/13), and [Mark 8:22](../../../kjv/mark/8/22); [Mark 8:27](../../../kjv/mark/8/27).

Verse [Matthew 16:6](../../../kjv/matthew/16/6). ***Beware of the leaven*** — What the leaven of Pharisees and Sadducees was has been already explained, see [Matthew 16:1](../../../kjv/matthew/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 [Matthew 16:7](../../../kjv/matthew/16/7). ***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 [Matthew 16:8](../../../kjv/matthew/16/8). ***When Jesus perceived, he said*** — αυτοις, *unto them*, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopic, 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. - 10. ***Do ye not yet understand - the five loaves - neither**********the seven*** — [Matthew 14:14](../../../kjv/matthew/14/14), c. 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 favours, 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 [Matthew 16:10](../../../kjv/matthew/16/10). [Matthew 16:10](../../../kjv/matthew/16/10)

Verse [Matthew 16:11](../../../kjv/matthew/16/11). ***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, &c., 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 [Matthew 16:13](../../../kjv/matthew/16/13). ***Casarea Philippi*** — A city, in the tribe of Naphtali, near to Mount Libanus, in the province of *Iturea*. Its ancient name was *Dan*, [Genesis 14:14](../../../kjv/genesis/14/14); afterwards it was called *Lais*, [Judges 18:7](../../../kjv/judges/18/7). But Philip the tetrarch, having rebuilt and beautified it, gave it the name of *Cesarea*, in honour 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*, [Mark 8:27](../../../kjv/mark/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 [Luke 9:20](../../../kjv/luke/9/20). *Some, John the Baptist, c*. 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 [Matthew 16:16](../../../kjv/matthew/16/16). ***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 Saviour*, and the *Cant. Dei Salvatoris*, of God the Saviour.
*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 [Matthew 16:17](../../../kjv/matthew/16/17). ***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, [John 1:42](../../../kjv/john/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 [Galatians 1:16](../../../kjv/galatians/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 [Matthew 16:18](../../../kjv/matthew/16/18). ***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 [John 1:42](../../../kjv/john/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. [Luke 9:62](../../../kjv/luke/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 [Psalms 118:22](../../../kjv/psalms/118/22), *The* STONE *which the builders rejected is become the* HEAD-STONE *of* *the* CORNER: and to [Isaiah 28:16](../../../kjv/isaiah/28/16), *Behold I lay a* STONE *in Zion for a* FOUNDATION) - will I build my Church, μον 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, [Ephesians 2:20](../../../kjv/ephesians/2/20) who himself tells us, (with the rest of the believers,) was built on this living foundation stone: [1 Peter 2:4-5](../../../kjv/1-peter/2/4-5), 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 [Matthew 16:19](../../../kjv/matthew/16/19). ***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*, [Acts 2:41](../../../kjv/acts/2/41); and to the *Gentiles*, [Acts 10:44-47](../../../kjv/acts/10/44-47); [Acts 11:1](../../../kjv/acts/11/1); [Acts 15:7](../../../kjv/acts/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. Lev*. fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from [Leviticus 13:3](../../../kjv/leviticus/13/3); [Leviticus 13:23](../../../kjv/leviticus/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 [Leviticus 13:23](../../../kjv/leviticus/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*, c., 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, [Matthew 18:18](../../../kjv/matthew/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; [Acts 21:24](../../../kjv/acts/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](../../../kjv/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 Saviour, [John 20:23](../../../kjv/john/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*, c."
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 [Matthew 16:20](../../../kjv/matthew/16/20). ***Then charged he his disciples*** — διεστειλατο, *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 [Matthew 16:16](../../../kjv/matthew/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 Saviour 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 [Matthew 16:21](../../../kjv/matthew/16/21). ***From that time forth began Jesus***, c.] Before this time our Lord had only spoken of his death in a *vague* and *obscure* manner, see [Matthew 12:40](../../../kjv/matthew/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 [Matthew 16:22](../../../kjv/matthew/16/22). ***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*: see the *margin*. 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*, ([Zechariah 13:7](../../../kjv/zechariah/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 [Matthew 16:23](../../../kjv/matthew/16/23). ***Get thee behind me, Satan*** — υπαγεοπισω μου σατανα. *Get behind me, thou adversary*. This is the proper translation of the Hebrew word *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 offence 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 offence 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 [Matthew 16:24](../../../kjv/matthew/16/24). ***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 honour 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*, &c. 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. [Mark 8:34](../../../kjv/mark/8/34).

Verse [Matthew 16:25](../../../kjv/matthew/16/25). ***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 [Matthew 16:26](../../../kjv/matthew/16/26). ***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, honours, 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 Clarke's note on "*[Luke 9:25](../../../kjv/luke/9/25)*"*.

Verse [Matthew 16:27](../../../kjv/matthew/16/27). ***For the Son of man shall come in the glory of his**********Father*** — This seems to refer to [Daniel 7:13-14](../../../kjv/daniel/7/13-14). "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 [Matthew 16:28](../../../kjv/matthew/16/28). ***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 fulfilment 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 splendour? 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 [Matthew 16:18](../../../kjv/matthew/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, [Acts 19:32](../../../kjv/acts/19/32), for the *mob*, or *confused rabble*, gathered together against Paul, εκκλησια συγκεχυμενη, which the town-clerk distinguished, [Acts 19:39](../../../kjv/acts/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*, [Romans 16:3](../../../kjv/romans/16/3); [Romans 16:5](../../../kjv/romans/16/5), and [1 Corinthians 16:19](../../../kjv/1-corinthians/16/19), and *the Church that was in the house of Nymphas*, [Colossians 4:15](../../../kjv/colossians/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 neighbours, and [Anglo-Saxon] *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."

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