Matthew 16

Matthew 16:1-4

None of Christ’s miracles are recorded in this chapter, but state of his difficulties. Here is, 1. A telephone with the Mumfries, who challenged him to serve them at 7pm from heaven, ver. 1—4. 2. Another with his disciples about the power of the Pharisees, ver. 5—12. 3. Another with them concerning himself, either Christ, and concerning his church built upon him, ver. 13—20. 4. Another concerning his sufferings for them, and there for them, ver. 21—28. And all these are written for our learning.

1. THE Pharisees also with the Saddhures, came, and tempting, desired him that he would shew them a sign from heaven. 2. He answered and laid unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times! 4. A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them and departed.

However opposite in their tenets the Pharisees and Saddhures were, in their enmity against Christ and his gospel they perfectly agreed.

1. They came in concert, with a view to tempt and entangle him, and, pretending dissatisfaction with the miracles he wrought, desired a proof of the divine million be assumed, by some sign from heaven, such as appeared when the law was given on Sinai. Not indeed that they wished to be convinced, but merely sought some refuge for their infidelity. Note, They who, after all the miracles little hath wrought, desire farther evidence of his character, evidently show they determine not to receive him; and if never so many signs or wonders were granted them, yet would they not believe in him.

2. Christ justly refuses to gratify their vain curiosity, and unreasonable request. There was evidence sufficient before them, if they chose to see; and they did not want natural sagacity to judge of it. From observing the appearances of the sky they determined what weather would follow. If the sky was red at evening, they presumed, by observation and experience, the following day would be hot: but, if in the morning the sky appeared red and lowering, then it would be wet or windy: and from great probability drew these conclusions. But how glaringly did they play the hypocrite, when, pretending the highest veneration for Moins and the prophets, though they could judge of the weather by the appearance of the sky, they could not discern the signs of the times, so clearly and distinctly revealed in the sacred writings; could neither see the present exact fulfillment of all the prophecies concerning the Messiah, nor the ruin coming upon themselves for rejecting him: and therefore, since they were a wicked and adulterous generation, willfully blind to the evidence of truth, no other sign shall be given them than the miracles they had already rejected, except his resurrection from the dead after three days, prefigured by the abode of the prophet Jonas in the whole’s belly. And with this he left them, as incorrigible sinners, with whom it was in vain to remonstrate, and crossed the lake to another part of the country. Note, (1.) Many are wise enough in human concerns, yet deeply skilled in the mysteries of science, who yet are stark blind with regard to their souls. (2.) They who by their obstinacy and infidelity provoke Christ to depart from them, are justly given up to perdition.

3. ¶ And when his disciples were come to the other side, they had forgotten to take bread. 6. Then Jesus said unto them, ‘Take heed and beware of the leaven of the Pharisees, and of the Saddhures. 7. And they reasoned among themselves, saying, It is because we have taken no bread. 8. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10. Neither the seven loaves of the four thousand, and how many baskets ye took up? 11. How is it that ye do not understand, that I spoke it not to you concerning bread, that ye should beware of the leaven of the Pharisees, and of the Saddhures? 12. Then understood they how

how than he had them not beware of the heaven of bread, but of the doctrine of the Pharisees, and of the Sadducees.

w. 5—12. Departing in haste, the disciples had forgotten to take with them provisions as usual: and thereupon from temporal things he takes occasion to introduce spiritual instructions.

1. He cautions them to beware of the heaven of the Pharisees and of the Sadducees; of their principles and doctrines, which would spread their pernicious influences through the whole man.

2. They method his meaning, and, taking his words literally, they concluded privately among themselves that it was intended as a rebuke for their confidences; or a caution not to make use of the bread of the Pharisees and Sadducees, nor so much as to eat with them.

3. He reproves them for the sinful distrust of their hearts, and the dullness of their apprehensions. It was a proof of the weakness of their faith, after the miracles they had so lately sent, to harbour a moment’s distrust about a provision, which their matter could so easily supply: and it shewed their thundity, not so unfurfished, after what had passed, that it could not be of bread literally that he spoke, but of something spiritual and figurative, of much greater moment than bread merely. Note, (1.) Christ is displeased with his people when they harbour worldly fears, and are disturbed about the most that perilseth. It is a proof of little faith indeed, to suppose that those who have a promise of heaven for their home should want bread by the way. (2.) If we remembered better the pall experience of God’s care, it would administer an argument to silence our present distrust and perplexities.

4. At last they comprehend his meaning, that he spoke not of the bread but of the doctrines of these facts, cautioning them against the false traditions, perils, and self-explanations of the Pharisees, and against the infidelity and licentious principles of the Sadducees; both fatally dangerous: against which we have alike need to be on our guard. Take bread and beware of them.

5. ¶ When Jesus came into the courts of Ceterus Philippi, he asked his disciples, saying, ‘Whom do men say that I, the Son of man, am? 14. And they said, Some say that they are! John the Baptist, some Elias, and others Jeremias, or one of the prophets. 15. He saith unto them, But whom say ye that I am? 16. And Simon Peter answered and said, ‘Thou art Christ, the Son of the living God. 17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18. And I say also unto thee, that thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it. 19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loath on earth, shall be looted in heaven. 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

w. 17—20. Being now in the remote part of the country, our Lord took occasion in private conference to enquire into the opinions entertained concerning himself by the people in general, and by his disciples in particular. Not that he was ignorant of either; but he meant to lead them to an open confession of their faith in him.

1. He asks concerning the general opinion which the people formed of him, who appeared under the name of the Son of man; the humble title he assumed when he emptied himself, and was made in the likeness of sinful faith. Or it may be read, When do men say that I am? The son of man? Do they acknowledge my character and mission as the Messiah. or, What do they think of me?

2. The disciples, who had heard the different sentiments of the multitude, informed him that there was a variety of conjectures formed concerning him; some supposing him John the Baptist risen from the dead; others Elias, prophesied of by Massacii; other Jeremias, or one of the ancient prophets sent to reform the guilty age; opinions which shewed the honourable sentiments the common people entertained of him, yet far short of the truth. The meanness of his birth, relations, deeds, and followers, seems to have quite excluded the notion of his true character as the Messiah, whom their prejudices had always represented as to come with all the power of majesty, and the glory of a conquering hero.

3. He questions them concerning their own sentiments of him. They had been better taught, and therefore should have higher notions of his true character; and, being shortly of heinous reactions of others, they were peculiarly called upon to entertain right apprehensions of this important truth themselves. Note, We must know Jesus ourselves, his people will admit, or it is impossible we should truly be his ministers to others.

4. Peter, according to his usual zeal and forwardness, in the name of the rest, and as their spokesman, nobly replies, Thus art Christ, the Son of the living God. They understood his real character; they truly believed in him as the divine Messiah, the anointed prophet; priest, and king of his people; and were ready to confess him not merely as Son of man, but as the coequal Son of God.

5. Christ expresses his high commendation of this truly apostolic confession. It was a distinguished blessing which Peter professed thus to know the Lord’s Christ; and what neither sprung from his birth, education, or his own reasoning, but from divine revelation. So noble and open a profession of his faith shewed him to be what his name imported, a rock: and hereupon Christ adds, Upon this rock will I build my church: which some apply personally to Peter, and may in a sound sense be admitted, as one of those apostles on whom, as the foundation, the church is said to be built, being raised chiefly by their ministry, Eph. ii. 20. Rev. xxi. 14. Nor can this at all countenance the absurd pretensions of the bishops of Rome, who are neither his successes in effect or doctrine. Indeed nothing can more evidence the weakness of their claims than such perverted scriptures, wrestled and pressed into the service. But by the rock more probably is meant Christ himself, who is speaking pointed to his own person, and being evidently the rock on which Peter himself built, the true foundation, other than which can no man say, I Cor. iii. 11. Hereon he is pleased to raise the glorious superstructure of his church: the work and the glory of it are all his own; and on his power, God, and faithfulness, its liability rests: nor shall the gates of hell ever prevail against it; neither the power nor policy of Satan or his instruments shall be able to destroy the church, nor shall death or the grave finally detain one member of it; but they shall be triumphant at last, and for every for made their forefind. Note, (1.) Nothing is so acceptable to Jesus as a bold profession of our confidence in him. (2.) They are truly blessed who savage, by know the Son of God. (3.) All we know of God and his Christ is from his own revelation: and unless he himself is pleased to teach us, we know nothing as we ought to know. (4.) The church of Christ is his own planting and building, and every member of it is fixed on that rock of ages against which no foe can prevail: the crafts and assaults of Satan, the malice of men, the open attacks of persecutors, and the secret machinations of heretics and hypocrites, are alike impotent against those who are kept by the power of God through faith unto salvation.

6. Having engaged to erect his church, Christ provides for the government of it, and commits to Peter and the other apostles the keys, the ensigns of authority, empowering him and them in his name, for John xx. 23. to declare what was lawful and unlawful, to charge sin upon men’s consciences, and absolve them on their humiliation, to pronounce spiritual censures or loose men from them; and what they did upon earth in his name, and according to his will and word, he engages to ratify in heaven. And this is particularly adored to Peter here, as being ordained to be the first preacher of the gospel both to the Jews and Gentiles, and as the honour conferred upon him for the glorious confession he had made.

7. He strictly charges his disciples at present to conceal what they knew of his divine person and character: and this for many reasons; because his hour was not yet come, and such declarations would exasperate the Pharisees to destroy him, alarm the government, and occasion an insurrection among the people, big with the hopes of a temporal Messiah; besides that they were to be better furnished, after his resurrection, with greater abilities for their work, and fuller evidence of the truth in their own souls, and for the conviction of others.

8. ¶ From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests, and scribes, and be killed, and be raised again the third day. 22. Then Peter took him, and began to rebuke him, saying, ¶ Be it far from thee, Lord: this shall not be unto thee. 23. But he turned, and said unto Peter, ‘Get thee behind me, Satan, thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

w. 21—23. To check the aspiring hopes which his own disciples foolishly entertained concerning the nature of his kingdom, he begins to inform them of the sufferings he must undergo: and from that time, when their faith appeared established in him, inculcated this mornifying lesson, as they were able to bear it. Christ’s method is to let us into the knowledge of his truth by degrees: it would utterly have disagreed on, if we had known at first all the discouragements we should afterwards meet with.

1. He foretells his sufferings and death, (strange tidings to their ears) the flame of which would be in Jerusalem, the holy city, and the instruments the most admired characters, the elders, theologians, and scribes, who by their office and profession should have been the first to receive and honour him as the Messiah:

there all things: 12. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they lifted: “likewise shall also the Son of man suffer of them. 13. Then the disciples understood that he spake unto them of John the Baptist.

9. 1—13. As Christ had so lately spoken of the Son of man’s coming in his kingdom, he here gives them a glimpse of his glory on the mount of transfiguration. We are told,

10. When and where this happened, and who were the spectators. It was far days after the former discourse above recorded; or, according to St. Luke, about eight, he asking in the day the discourse passed, and that on which the transfiguration happened, and the other evangelists only mentioning the intervening place of time. The place was the top of a mountain apart, whether he had retired for prayer, with three of his disciples, Peter, James, and John, whom he was pleased to favour with the glorious vision, the lively impression of which dwelt long after on their minds. See 2 Pet. i. 16, 17.

11. The manner of his transfiguration. As he was praying, Luke ix. 20. The glory of the divinity burll forth, and he who bore the form of a servant suddenly appeared in the form of God, Phil. ii. 6. His face, as the sun shining in its strength, dazzled the beholders with its transcendent lurks, and such bright beams dazed from his glorified body, that, surrounded with irradiation, his very raiment glittered, and became white as the light. An awful plodding light! Happy the favoured souls who then beheld him! and yet far happier they who shall with open face behold him on the mount of God, and be changed into the same image, fashioned like to his glorious body.

12. The attendants who waited on him, Moses and Elias. They too appeared in glory. Known probably to the disciples by immediate revelation, or by the conversation they heard, which, we are told, Luke xx. 31, respected Christ’s sufferings and death at Jerusalem.

13. Overwhelmed with wonder and delight, Peter, the ready spokesman for his brethren, expresses the exulting rupture of his heart, and wishes for the continuance of the glorious vision. Pain would be forever there fix his abode, and with a mixture of commendable piety and inconsiderate weakness, proposes to make three booths, where Christ with his celestial viscans might dwell; scarce knowing what he said through the transport of his mind. Note, (1.) They who have ever known experimentally the sweetness of communion with Jesus, and have by faith behold some of his glory, long to maintain the delightful intercourse; for it is good to be with him. (2.) The place to enjoy Christ’s vision is not in the holy world, or gay circle, but in retirement, meditation, and prayer: in this mount of the Lord he may still be seen. (3.) Though in some happy moments we seem for a while upon the glorious hill, we have now no abiding ushernate there, and quickly the bright vision is removed. Healed the God however, we look for a house not made with hands, eternal in the heavens, and there we shall be ever with the Lord.

14. A bright cloud, at the instant Peter spoke, overshadowed them, the emblem of the Divine Presence, and from the excellent glory allied forth the voice of God the Father proclaiming the dignity, excellence, and acceptableness of his dear Son Jesus, and enjoining on them tolerate attention to all his words: This is my beloved Son, in whom I am well pleased, dear ye him. Where we may observe, (1.) That this was a repetition of what had been declared at Christ’s baptism, containing the grand truth on which our overlailing hopes depend, that God is well pleased with the undertaking of Jesus, and is in him reconciling sinners to himself, satisfied with his substitution on their behalf, and therefore not imputing their trespasses unto them. (2.) There never hath appeared but one Person under the sun concerning whom God could say, In him I am well pleased, and that was his own Son. Him therefore we must hear, since only by and through him can God be well pleased with us; his blood, his righteousness, must be alone our truth; his word of gospel-grance our confluent rule; his will our duty and delight. Lord, speak thou to my heart, that I may thus hear thee!

15. Terribed with the appearance of the Divine Majesty, and trembling at the voice of God, the disciples pretreated themselves on the earth in silent adoration, conscious of their own vileness, and afraid to lift up their eyes before the holy Lord God. But Jesus kindly approached and quieted their fears, encouraged them to write, and hid them not be afraid; the voice they had heard was not that of an angry God, but of the Father of miracles; not speaking out of the thick darkness, as on mount lines, the demands of a perfect law, but out of the bright cloud of gospel light and love, publishing salvation, and pointing them to a Redeemer. Note, (1.) Consciousness of guilt must ever make us dread to appear before a jealous God. It is in Christ’s righteousness alone we can with boldness approach his throne. (2.) Jesus is the confederate of his afflicted people; and when we are dismayed under what we feel or fear, and ready to sink down in despair, his words of confidation receive our drooping heads, and embolden us to look up.

Vol. II.

7. Rising at the command of Jesus, when they looked around the vision had disappeared, and Moses and Elias were gone, Jesus however still remained with them in his usual form as before his transfiguration. Note, If Christ remain with us, we can easily rest content with the lids of any thing besides.

8. He charged them, as they came down from the mount, to take no notice of the vision they had seen, but reserve it till his resurrection from the dead, when that would add credibility to their report, which now, considering the state of sufferings which was before him, might be disbelieved and rejected.

9. A difficulty arose in the disciples minds: revolving what had passed; the short stay Elias made; and the injunctions of sorely laid upon them; why it should be so often mustered by the scribes that Elias must first come, publicly adhering in the appearing of the Messiah, and this question they begged their master to resolve: which he doth to their full satisfaction. He tells them, it was true that Elias must be the forerunner of the Messiah, as was prophesied, Adal. iv. 5, 6. and by his preaching refers all things, preach the doctrines of repentance, and direct the people to him who come to make all things new. But this had already been fulfilled; there had appeared one in the spirit and power of Elias, whom they knew not, as the person meant by the prophecy, and him the Scribes and Pharisees in general had rejected, and treated with contempt, and Herod had murdered him. And as they had persecuted to death the messenger, so would they deal by the master, that Son of man, which may be, was lost to prepare, who would suffer the like indignities, cruelty, and death itself by their hands. Note, (1.) When we do not thoroughly understand any passage of scripture, we must go to Christ on our knees, and shall find prayer the best means of arriving at the truth. (2.) If we are treated with inflict and cruelty by the world, let it not be thought strange we are compassed with a great cloud of witnesses who have trod the way before us.

Lully: The disciples now understood clearly what he meant, and that John the Baptist was the person to whom he pointed; and from the fulfilment of the prophecy in him, they received a fresh confirmation of their faith in Jesus, as the Christ.

14. ¶ And when they were come to the multitude, there came to him a certain man kneeling down to him, and faying. 15. Lord, have mercy on my son, for he is lunatic, and sore vexed: for oft-times he falters into the fire, and oft into the water. 16. And I brought him to thy disciples, and they could not cure him. 17. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18. And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour. 19. Then came the disciples to Jesus apart, and said, Why could not we cast him out? 20. And Jesus said unto them, Because of your unbelief: for verily I say unto you, “if ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you. 21. Howbeit this kind goeth not out, but by prayer and fasting.

15. 14—21. The next day, when Jesus, with the three disciples, returned from the mountain, to the rest of their company and the people who waited for him, he found his presence greatly needed, and opportunely arrived to give a fresh display of his power and mercy.

16. An afflicted father adores his men, in behalf of his only son, perfected with a devil, a lunatic, and frequently seized with epileptic fits, in which he fell into the fire or water, which ever he chanced to be near, to the great hazard of his life. In the absence of Christ he had applied in vain to the disciples, who were unable to cast him out, so that unless he could help, the case was desperate. Note, (1.) Tender parents suffer in every pang which their children feel. (2.) Under all their diseases of body or soul, we must carry our children’s miseries to Jesus, and at least commend them in prayer to him, when every other means and method fail.

17. Christ compassionates the case, and bids the patient be brought to him; but directs a sharp rebuke to that perverse and faithless generation the Scribes and Pharisees, and people who probably inflicted the disciples on their failing in attempting the cure, and imagined this was a case which would battle the master’s skill. Lully he upbraids them with their unbelief and hardness of heart, after all the miracles he had wrought before them; and well might he rebuke any longer to bear with their perversion. Yet his patience waits, and he will give them fresh instances of his power, that at least they may be inexcusable in their rejecting him. Note, (1.) Nothing is so provoking to the Redeemer, as the perversion is and unbelief of those, to whom he hath long vouchsafed the means of grace. (2.) Man’s wickedness will not prevent the exercise of Christ’s goodness;

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Matthew 16:6

7. ¶ 8 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness? to see? ¶ A reed shaken with the wind? 8. But what went ye out for to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings houses. 9. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11. Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he. 12. And from the days of John the Baptist, until now, the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the prophets and the law prophesied until John. 14. And, if ye will receive it, this is Elias which was for to come. 15. ¶ He that hath ears to hear, let him hear.

8. 7—15. When John’s disciples were gone, Jesus took this opportunity of paying a high encomium on his character and ministry. He would not say it in their hearing, lest it should form flattery; nor would have it reported to John, for he well knew how ill the best can bear even deserved praise.

9. He addresses a question to the multitude around him, many of whom had been John’s hearers. What went ye out into the wilderness to see? A reed shaken with the wind? Was it mere curiosity, or did you suppose him a man unsteady and weaving? It was John’s honour that he was uniform and steady in his preaching and labours: and an intimation is contained in this question, that they who had gone so far to hear him should well consider what he had said, and enquire what profit. Vol. II.

they got by their attendance. Note, Many go a great way to hear ministers from curiosity, who soon forget all they have, as a dream. But what went ye out for to see? A man clothed in soft raiment? No. His guts bespoke his deadness to the world. He neither spoke nor dressed like a courtier. His reproofs were plain and rough as his appearance: the case of those to whom he addressed himself required it. Behold they that wear soft clothing, and live delicately, are in kings houses; and he was utterly unlike those: his manners uniform, but conduct steady. Note, (1.) In the work of the ministry unshaken resolution is needful, which is alike unmoved by flowers or smiles. (2.) They who have heard and seen God’s ministers should often enquire what they have gained thereby, or what end they purposed by their attendance. (3.) Our dress should be according to our fission. It is no evil in those who are in kings courts to put on soft clothing; though it would be sinful in others to imitate them in expensive finery which they can neither afford, and which is unbecoming their situation or character in life.

2. He tells them plainly the distinguished honour of this eminent teacher. But what went ye out for to see? a prophet? yea, I say unto you, and more than a prophet. In general all held John for a prophet, and yet they understood not that peculiar distinction he enjoyed above all who went before him.

[1.] He was the person foreword. Mal. iii. 1. as the forerunner of the Messiah, who should more immediately prepare his way, and usher him into the world. The other prophets saw him at a distance, and only spoke of him as to appear in the fulness of time. John beheld him free to face, and pointed him out as preacher. Behold the Land of God.

[2.] Among them that are born of women, there hath not risen a greater than John the Baptist. Not only his miraculous birth, his being filled with the Holy Ghost from his mother’s womb, his exemplary life, rendered him singular; but, above all, the clear revelation he had of the Messiah, his baptizing him in Jordan, seeing the heavens opened and the Holy Ghost descending upon him, and the testimony he bore to him on that occasion, these made John far superior to all his protection. Nevertheless, he that is least in the kingdom of God is greater than he; the least of the ministers and apostles of Christ, or the monarch believer in him, would in clearness of gospel light, and knowledge of Jesus, be able to see farther, and to speak more distinctly, of his obedience, oppressiveness, sufferings, death, of his grace and glory, of the spiritual nature of his kingdom, than even the most eminent Saints and prophets of old. Note, (1.) True greatness is not to be measured by outward splendor, but by the gifts and graces of God’s Spirit, and the manifestations which Jesus makes of himself to the foul. (2.) If we enjoy greater advantages than others, our condemnation will be the greater if we do not profit under them.

[3.] By John the gospel of the kingdom began to be preached, and God owned his ministry with eminent success; for from the days of John the Baptist until now, a space of little more than two years, the kingdom of heaven suffereth violence, and the violent take it by force; the publicans and harbors, who by the Serifes and Pharisees would be reckoned intruders, convinced now of their guilt, and turned to the Lord, eagerly pressed for a place in the Messiah’s kingdom; and multitudes of others, awakened to a discovery of their sin and danger, eagerly embraced the declarations of grace, and with a holy violence flown to enter in at the front gate. Note, (1.) Where-ever divine grace hath quickened the soul, there salvation will be made the great concern, and eager diligence used to make our calling and election sure. (2.) It is a distinguished honour conferred on any minister of the gospel, when God is pleased to make him eminently instrumental in calling sinners to free from the wrath to come. (3.) Sluggish and negligent others in religion may never hope for admonition into the kingdom of God.

[4.] In the ministry of John the Old-Tellament dispensation closed, and the new began. For all the prophets and the law prophesied until John; in types and predictions they pointed to the future Messiah, all the ritual service of the temple being designed to direct the worshippers to him; and, viewed in this light, it appears truly glorious; but now he was come, in whom all these were to be fulfilled. And if ye will receive it, and can credit my assertion, this is Elias which was for to come; not Elijah personally, but he who was spoken of, Mal. iv. 5. and who came in the spirit and power of Elijah, like him in dress and manners, and imitating his zeal. He that hath ears to hear, let him hear; which intimates that these were things that deserved attentively to be weighed, and, though dark and difficult to be believed, were truths of great importance. Note, (1.) The word of God must be examined with serious concern: it is not a slight and cursory perusal which will be sufficient to let us into the meaning; deep meditation, fervent prayer, and comparing spiritual things with spiritual, being necessary to a right understanding of the mysteries of grace. (2.) It is not hearing, but receiving the truth in the light and love of it, which can make us wise unto salvation.

16. ¶ But “whereunto shall I liken this generation?” Luke vii. It is like unto children sitting in the markets, and calling 1.

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Matthew 16:24-27

11. Mark vi. 10. Luke xvii. 6. (Col. xiii. 8.

and if this leads them not to repentance, it will heap up wrath upon them against the day of wrath.

3. Jefus, with a word, dispossessed the devil, and the child immediately received a perfect cure. Before his authoritative command, Satan fell a vanquished foe; and by the word of Jefus, the sword of the spirit, and the shield of faith, shall we still triumph over the powers of darkness, and see the arch-enemy of our fools bruised under our feet.

4. The disciples took the first opportunity, when alone, to enquire of their master why they had failed in attempting the cure, and dispossessing the evil spirit; being concerned perhaps for their reputation among the people, or fearful left they had provoked the Lord to withdraw that miraculous power he had once bestowed on them. Nate, When we see ourselves bathed in contending with the powers of evil, it becomes us seriously to enquire how we came to fail, and by what means the fault may be amended.

5. Christ gives them a full answer: it was their unbelief which prevented the cure. Whilst the multitude in general were utterly faithless, they were culpable in a lofty weapon; for, though they were not utterly destitute of faith, they had at this time failed in the exercise of it. For else, the least measure of this miraculous faith, possessed and exerted, was sufficient to remove the mountain now before them, and to do whatever else, however to human view impossible, should be needed to confirm the truth of their mission, to promote the glory of God and the good of mankind: but this faith must be the fruit of earnest prayer and failing, the means appointed of God for the obtaining it. Some refer the words, this kind, not to faith, but to the devil, supposing some more difficult to be dispossessed than others, and considering this as another reason why they could not succeed: but the former sense appears preferable. Nate, (1.) Whenever we fail in duty, and are failed in temptation, to this we must ever ascribe it, it is because of our unbelief. (2.) Though we may not be classed with unbelievers, yet have we daily cause to lament the weakness of our faith. (3.) The faith of miracles is ceased; we cannot now lay to this mountain, Remove: but it is as great an inflame of divine power, and requires as real an exercise of divine faith, to remove the mountains of guilt and corruption. And, blessed be the Lord, this faith remaineth in all the elect people of God.

6. ¶ And while they abode in Galilee, Jefus said unto them, ‘The Son of man shall be betrayed into the hands of men: 23. And they shall kill him, and the third day he shall be raised again. And they were exceeding forry.

v. 22, 23. While they were journeying through Galilee, in their return to Capernaum, we are told,

1. That Jefus again took occasion to remind his disciples of the sufferings to which, according to the eternal counsels of God, he must be delivered up, through the treachery and malice of wicked men, who, thirling for his blood, would murder him by the most cruel and ignominious death, in Luke xviii. 7. But for their comfort he added, on the third day he should rise again.

2. His disciples appeared exceeding forry, and deeply affected with what he told them. They did not understand what his rising again meant, and then all the rest appeared dark and dismal, and utterly contradictory to those opinions of the Messiah which they had entertained. Nate, Through the darkness of our minds we suffer, needlessly, many a gloomy hour under afflictive providences. We do not look to their end, or understand how all these things are working together for our good: if we did, we should be always rejoicing.

p Mark in. 33. ¶ A coin watch difteen pence. Ex. xxx. 13. de xxxim. 28. ¶ Col. A Swan, which was watch xx. 64. ¶ Rom. xiii. 7.

24. ¶ And when they were come to Capernaum, they that received tribute-money came to Peter, and said, ‘Doth not your master pay tribute?’ 25. He saith, Yes. And when he was come into the house, Jefus prevented him, saying, ‘What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?’ 26. Peter saith unto him, ‘Of strangers. Jefus saith unto him, Then are the children free.’ 27. Notwithstanding, left we should offend them, go thou to the sea, and call an hook, and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of money: that take, and ‘give unto them, for me and thee.

The tribute mentioned here was the half shekel, about fifteen pence in value, which every Jew, above twenty years of age, paid annually to the temple for the maintenance of the service.

1. The collectors of this tax applied to Peter, at whose house, probably, Jefus abode when at Capernaum, obey viii. 14. to know if his Master did not pay the usual tribute. And Peter, not doubting his Master’s readiness to comply with the established law, answered in the affirmative.

2. Jefus prevented him, as he came to speak to him of the matter, with a question, which shewed his omniscience as acquainted with the purpose of his coming, and the right he had to exemption, had he chosen to plead his privilege. Of whom do the kings of the earth take custom, or tribute, of their own children, or of strangers? their subjects, or foreigners who trade in their country? The answer was obvious: and Peter instantly replied, ‘Such taxes could be exacted from more but strangers, since to tax their own children would be abduct and useless. Then, said Jefus, are the children free; and consequently I, who am the Son of God, for the service of whose temple this is levied, am excused from the payment of it. Nevertheless he waves his right, though so poor as to be unable, without a miracle, to furnish the pittance demanded; and, to avoid the appearance of offence to those who, not knowing his character, might be led to esteem him, if he had refused to pay, a despise of the temple, and thereby might be prejudiced against his doctrine, he orders Peter to go to the sea, and, baiting his book, to take up the first fish which came to it, in the mouth of which he would find a stater, a piece of money of the value of a Jewish shekel, which would just suffice to pay for both, and remove all occasion of offence. We may learn hence, (1.) The divine perfections which shone forth in Jefus during his humiliation. All creatures are under his control, and subservient to his pleasure: he appears acquainted with all that paffes in the heart of man and in the depths of the sea: thus, even when in the form of a man, shewing still his divine power and Godhead. (2.) If Christ paid tribute, and submitted to the powers in church and State, who can plead a right to exemption? (3.) In many cases it is a Christian’s duty to wave his title to what may be shoddy his due, and even to suffer in his secular interests, rather than give offence, or prejudice any against the gospel. We shall in the end be no losers by such self-denial. (4.) When Christ would work a miracle, Peter must use the appointed means; for it is in the way of disgrace in duty, not in birth, that we can expect a divine interposition in our behalf. (5.) When Christ could have furnished all his wants for ever, he chose just a sufficiency for the present emergency, and depended for a subsistence afterwards in the ordinary way; to teach us, if we have enough for to-day, to trust God for the morrow.