Matthew 16

1. The Pharisees also with the Sadducees. These sects were in general strongly opposed to each other: their separate attacks upon our Lord are often noticed, but now they make common cause against Him.

a sign from heaven. See xii. 38, and notes.

3 lowring. Lit., “appearing gloomy.” The word is elsewhere used (only), Mark x. 22, “sad.” From “glooming” comes the word glooming (Dr. Morrison).

the signs of the times? The indications that these are the times of the Messiah.

6 leaven of the Pharisees and of the Sadducees. See note on iii. 7. Mark, instead of the Sadducees, mentions “the leaven of Herod”; probably because most of the political party of Herod (“the

Herodians”) were Sadducees in religious opinions. Whatever differences there were between these parties, they were all tainted with hypocrisy and worldliness. Formalism and scepticism flourish side by side.

7 because we have taken no bread. They had with them but one loaf (see Mark viii. 14). They seem to have doubted whether our Lord could be referring to this circumstance; but they were at a loss to find any other meaning.

13. Cæsarea Philippi. This place was near, if not on the same spot, as the ancient city Dan (Judges xviii. 27-29). It was formerly called Panesa; but was enlarged and embellished by Philip the tetrach, who named it “Cæsarea”; to which “Philippi” was added to distinguish it from other places of the same name, especially from the Cæsarea on the west coast. It lay in the extreme north of Palestine, near one of the sources of the Jordan. It is now a miserable village called Banias.

17. Simon Bar-jona. “Bar-jona,” i.e., “Son of John.”

18. Peter. “Petros,” in Aramaic Kepha, signifying “a rock”; see next note. This designation had been prophetically given by our Lord to Simon, when he first became a disciple: see John i. 42.

upon this rock. Much controversy has arisen over the meaning of this passage. But the natural and simple interpretation appears to be that, while Christ Himself is the chief corner-stone, Peter, like other apostles, became a foundation-stone of the Church (Eph. ii. 20; 1 Pet. ii. 4). Another possible interpretation is that “this rock” was Peter’s confession (ver. 16).

church. The only mention of the Church in the Gospels (except xviii. 17; where see note). The word, ecclesia, stands here for the whole body of believers throughout the world.

hell. Lit., “Hades,” corresponding with Heb. “Sheol”; “the world of the dead,” which insatiably swallows up all the might and glory of the earth (see Isa. xiv. 3-20). The “gates” were the place of council, and the most strongly fortified parts of ancient cities. Hence the emblem is that of governmental or military power (compare the phrase, the Sublime Porte, as used formerly of the Ottoman court). The sense is, Even that power which is able to destroy all other things, shall not prevail against my Church.

19 the keys. A key is a badge of power and authority: see Isa. xxii. 22, and note; Rev. i. 18; iii. 7. And the terms “bind” and “loose” were frequently used by the Jews in the sense of “permit” and “forbid,” as applied to the authoritative teaching of their Rabbis. Peter, on account of his earnest and prompt avowal, is the first to receive that authority, which was afterwards (xviii. 18; John xx. 23) given also to his colleagues; and for the exercise of which they were endued with power from on high. Of him, too, God made choice that he “should open the door of faith to the Gentiles” as well as to the Jews (Acts ii.; x.).

20 tell no man. Though the apostles were destined to be authoritative teachers of this great truth, the time for its public promulgation was not yet come; nor were they as yet fully prepared for the work.

21 the elders and chief priests and scribes. See note on ii. 4.

22 to rebuke Him. Opposing what He had said; as if it were not true. The phrase, “Be it far from Thee,” is in the original, “[God be] merciful to

2. A

Thee 1” a Jewish form of depreciation: followed by the strongest negative, “This shall never be unto Thee,” R.V.

23. Get thee behind me.** This is the very rebuke which our Lord had addressed to the tempter (iv. 10). Simon is “a rock” while he sustains the truth: a “stumbling-block” when he endeavours to impede the Saviour’s purpose.

thou savourest (“mindest,” R.V.). Thy views and feelings do not accord with God’s, but with men’s.

24 will come. “Wishes to come,” etc. (R.V., “would come”); so in the first, but not in the second clause of ver. 25. On vers. 24, 25, see notes on x. 38, 39.

28 coming into His kingdom. In the display of His royal power. Some apply this to the outpouring of the Holy Spirit, and the rapid triumphs of the gospel, recorded in the Acts of the Apostles; others, to the approaching overthrow of the Jewish state. The connexion of our Lord’s promise with the Transfiguration, was that the latter was an earnest of the glory to be fully revealed in the “kingdom.”