Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 16

By Albert Barnes

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 1

Verse 1. See also Mr 7:1-9.

Then came to Jesus, etc. Mark says, that they saw the disciples of Jesus eating with hands unwashed.

{a} "Then came" Mr 7:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 2

Verse 2. Transgress the tradition of the elders, The word elders means, literally, old men. It here means the ancients, or their ancestors. Tradition means something handed down from one to another by memory: some precept or custom not commanded in the written law, but which they held themselves bound to observe. The Jews supposed that when Moses was on Mount Sinai, two sets of laws were delivered to him: one, they said, was recorded, and is that contained in the Old Testament; the other was handed down from father to son, and kept uncorrupted to their day. They believed that Moses before he died delivered this law to Joshua; he to the judges; they to the prophets; so that it was kept pure till it was recorded in the Talmuds. In these books these pretended laws are now contained. They are exceedingly numerous, and very trifling. They are, however, regarded by the Jews as more important than either Moses or the prophets. One point in which the Pharisees differed from the Sadducees was in holding to these traditions. It seems, however, that in the particular traditions here mentioned all the Jews combined.

The Pharisees, and all the Jews, except they wash their hands oft, eat not, Mr 7:3. Mark has also added, that this custom of washing extended not merely to their hands before eating, but in coming from the market; and also to pots, and cups, and brazen vessels and tables, Mr 7:3,4. They did this professedly for the sake of cleanliness. So far it was well. But they made it a matter of superstition. They regarded external purity as of much more importance than the purity of the heart. They had many foolish rules about it: as, the quantity of water that was to be used; the way in which it should be applied; the number of times it should be changed; the number of those that might wash at a time, etc. These foolish rules our Saviour did not think it proper to regard; and this was the reason why they found fault with him.

See Barnes on "Mt 15:1"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 3

Verse 3. But he answered, etc. They accused him of violating their traditions, as though they were obligatory. In his answer he implied that they were not bound to obey their traditions. They were invented by men. He said also that those traditions could not be binding, as they violated the commandments of God. He proceeds to specify a case where their tradition made void one of the plain laws of God. And if that was their character, then they could not blame him for not regarding them.

See Barnes on "Mt 15:1"

{b} "your tradition?" Col 2:8,23; Tit 1:14

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 4

Verse 4. For God commanded, etc. That is, in the fifth commandment, Ex 20:12; 21:17. To honour is to obey, to reverence, to speak kindly to, to speak and think well of. To curse is to disobey, to treat with irreverence, to swear at, to speak ill of, to think evil of in the heart, to meditate or do any evil to a parent. All this is included in the original word.

Let him die the death. This is a Hebrew phrase, the same as saying, let him surely die. The Jewish law punishes this crime with death. This duty of honouring and obeying a parent was what Christ said they had violated by their traditions. He proceeds to state the way in which it was done.

See Barnes on "Mt 15:1"

{c} "saying, Honour" Ex 20:12; De 5:16

{d} "He that curseth" Ex 21:17; Le 20:9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 5

Verse 5. It is a gift. In Mark it is corban. The word corban is a Hebrew word, denoting a gift. It here means a thing dedicated to the service of God; and, therefore, not to be appropriated to any other use. The Jews were in the habit of making such dedications. They devoted their property to him, for sacred uses, as they pleased. In doing this they used the word corban, or some similar word; saying this thing is corban, i.e., is a gift to God, or is sacred to him. The law required that when a dedication of this kind was made, it should be fulfilled. "Vow, and pay unto the Lord your God," Ps 76:11. See De 23:21. The law of God required that a son should honour his parent; i.e., among other things, provide for his wants when he was old, and in distress. Yet the Jewish teachers said that it was more important for a man to dedicate his property to God than to provide for the wants of his parent. If he had once devoted his property--once said it was corban, or a gift to God --it could not be appropriated even to the support of a parent. If a parent was needy and poor, and if he should apply to a son for assistance, and the son should reply, though in anger, "It is devoted to God--- this property which you need, and by which you might be profited by me, is corban, I give to God,"--the Jews said the property could not be recalled, and the son was not under obligation to aid a parent with it. He had done a more important thing, in giving it to God. The son was free. They would not suffer him to do anything for his father after that. Thus he might in a moment free himself from the obligation to obey his father or mother. In a sense somewhat similar to this the chiefs and priests of the Sandwich Islands had the power of devoting anything to the service of the gods, by saying that it was tabu, or tabued. That is, that it became consecrated to the service of religion; and no matter who had been the owner, it could then be appropriated to no other use. In this way they had complete power over all the possessions of the people, and could appropriate them to their own use under the pretence of devoting them to religion. They thus deprived the people of their property under the plea that it was consecrated to the gods; the Jewish son deprived his parents of a support under the plea that the property was devoted to the service of religion. The principle was the same and both systems were equally a violation of the rights of others.

Besides, the law said that a man should die that cursed his father; i.e., that refused to obey him, or to provide for him, or spoke in anger to him. Yet the Jews said, that though in anger, and in real spite and hatred, a son said to his father, "All that I have which could profit you, I have given to God," he should be free from blame. Thus the whole law was made void, or of no use, by what appeared to have the appearance of piety. No man, according to their views, was bound to obey the fifth commandment, and support an aged and needy parent, if either from superstition or spite he chose to give his property to God, that is, to some religious use.

Our Saviour did not mean to condemn the practice of giving to God, or to religious and charitable duties. This the law and the gospel equally required. He commended even a poor widow that gave all her living, Mr 12:44. But he meant to condemn the practice of giving to God, where it interfered with our duty to parents and relations: where it was done to get rid of the duty of aiding them; and where it was done out of a malignant and rebellious spirit, with the semblance of piety, to get clear of doing to them what God required.

See Barnes on "Mt 15:1"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 6

Verse 6. No Barnes text on this verse.

See Barnes on "Mt 15:1"

{e} "honour not" De 27:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 7

Verse 7. Ye hypocrites. See Barnes "Mt 7:5".

Hypocrisy is the concealment of some base principle under the pretence of religion. Never was there a clearer instance of it than this--an attempt to get rid of the duty of providing for needy parents under an appearance of piety towards God.

Esaias, That is, Isaiah. This prophecy is found in Isa 29:13.

Prophesy of you. That is, he spoke of the people of his day--of the Jews, as Jews--in terms that apply to the whole people. He properly characterized the nation in calling them hypocrites. The words are applicable to the nation at all times, and they apply, therefore, to you. He did not mean particularly to speak of the nation in the time of Christ; but he spoke of them as having a national character of hypocrisy. See also Isa 1:4.

See Barnes on "Mt 15:1"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 8

Verse 8. Draweth nigh unto me with their mouth, etc. That is, they are regular in the forms of worship. They are strict in ceremonial observances, and keep the law outwardly; but God requires the heart, and that they have not rendered.

See Barnes on "Mt 15:1"

{f} "This people" Isa 29:13

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 9

Verse 9. In vain they do worship me. That is, their attempts to worship are vain, or are not real worship--they are mere forms.

Teaching for doctrines, etc. The word doctrines, here, means the requirements of religion--things to be believed and practised in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience.

See Barnes on "Mt 15:1"

{g} "for doctrines" Col 2:22

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 10

Verses 10-14. See also Mr 7:15-17. And he called the multitude. In opposition to the doctrines of the Pharisees, the Saviour took occasion to show them that the great source of pollution was the heart. They supposed that external things chiefly defiled a man. On this all their doctrines about purification were founded. This opinion of the Jews it was of great importance to correct, he took occasion, therefore, to direct the people to the true source of defilement--their own hearts. He particularly directed them to it as of importance:--Hear and understand!

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 11

Verse 11. Not that which goeth into the mouth, The disciples were charged with being sinners for transgressing the tradition of the elders, in eating with unwashed hands. Christ replies, that what they should eat could not render them sinners. The man, the moral agent, the soul, could not be polluted by anything that was eaten. What proceeds from the man himself, from his heart, would defile him.

Defileth. To pollute, corrupt, to render sinful.

See Barnes on "Mt 15:10"

{h} "Not that" Ac 10:15; Ro 14:14,20; 1 Ti 4:4; Tit 1:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 12

Verse 12. The Pharisees were offended. They were so zealous of their traditions that they could not endure that their absurdities should be exposed.

See Barnes on "Mt 15:10"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 13

Verse 13. Every plant, etc. Religious doctrine is not unaptly compared to a plant. See 1 Co 3:6-8. It is planted in the mind for the purpose of producing fruit in the life, or conduct. Jesus here says that all those doctrines, of which his Father was not the Author, must be rooted up, or corrected. The false doctrines of the Pharisees, therefore, must be attacked; and it was no wonder if they were indignant. It could not be helped. It was his duty to attack them. lie was not surprised that they were enraged. But, notwithstanding their opposition, their doctrines should be destroyed.

See Barnes on "Mt 15:10"

{i} "Every plant" Joh 15:2,6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 14

Verse 14. Let them alone. That is, do not be troubled at their rage. Be not anxious about it. The thing was to be expected. They were blind; they were in some respects sincere. They are greatly attached to their traditions, and you are not to wonder or interfere when they are indignant. They lead also the blind. They have a vast influence over the multitude, and it is to be expected that they will be enraged at any doctrines that go to lessen their authority or influence. By commanding them to let them alone, he does not mean to suffer them to remain in error, without any attempt to refute or correct them--for this he was doing then; but he meant to charge his disciples not to mind them, or to regard their opposition. It was to be expected.

If the blind lead the blind, etc. This was a plain proposition. A blind man, attempting to conduct blind men, would fall into every ditch that was in the way. So with religious teachers. If these Pharisees, themselves ignorant and blind, should be suffered to lead the ignorant multitude, both would be destroyed. This was another reason for confuting their errors, or for rooting up the plants which God had not planted. He wished, by doing it, to save the deluded multitude.

God often suffers one man to lead many to ruin. A rich and profligate man, an infidel, a man of learning, a politician, or a teacher, is allowed to sweep multitudes to ruin. This is not unjust, for those who are led are not compelled to follow such men. They are free in choosing such leaders, and they are answerable for being led to ruin.

See Barnes on "Mt 15:10"

{k} "they be blind" Mt 23:16; Lu 6:39

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 15

Verses 15-20. See also Mr 7:17-23. Then answered Peter--declare this parable. See Barnes "Mt 13:3".

The word parable sometimes means a dark or obscure saying, Ps 78:2. Peter meant, Explain to us more fully this obscure and somewhat novel doctrine. To us, now, it is plain: to the disciples, just coming out of Judaism, taught by the Jewish teachers, the doctrine of Jesus was obscure. Mark says that the disciples asked him. There is no contradiction. The question was put by Peter in the name of the disciples; or several of them put the question, though Matthew has mentioned only one. An omission is not a contradiction.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 16

Verse 16. Are ye also yet without understanding? He appeals, in explaining this, to their common sense; and he wonders that they had not yet learned to judge the foolish traditions of the Jews by the decisions of common sense, and by his own instructions.

See Barnes on "Mt 15:15"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 17

Verse 17. Do not ye yet understand, etc. The meaning of this may be thus expressed: The food which is eaten does not affect the mind, and therefore cannot pollute it. The doctrine of the Pharisees, that neglect of washing and of similar observances defiles a man, cannot be true. Those things pertain to the body as much as food does, and they cannot affect the soul. That must be purified by something else than external washing; and it is polluted by other things than a neglect of mere outward ceremonies. The seat of corruption is within. It is the heart itself; and if men would be made pure, this must be cleansed. If that is corrupt, the whole man is corrupt.

{l} "mouth goeth" Lu 6:45; Jas 3:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 18

Verses 18-20. Christ proceeds to state what does defile the man, or render him a sinner:

(1.) Evil thoughts. These are the first things. These are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labour to suppress them, yet they defile us. They leave pollution behind them.

(2.) Murders. Taking the life of others with malice. The malice has its seat in the heart, and the murder therefore proceeds from the heart, 1 Jo 3:15.

(3.) Adulteries, fornications. See Mt 5:28.

(4.) Thefts. Theft is the taking and carrying away the goods of others without their knowledge or consent. They are produced by coveting the property of others. They proceed, therefore, from the heart, and violate at the same time two commandments--the tenth in thought, and the eighth in act.

(5.) False witness. Giving wrong testimony. Concealing the truth, or stating what we know to be false, contrary to the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice. It proceeds thus from the heart.

(6.) Blasphemies. See Barnes "Mt 9:3".

Blasphemy proceeds from opposition to God, hatred of his character, Ro 8:7 and from a desire that there should be no God. It proceeds from the heart. See Ps 14:1. Mark adds,

(7.) Covetousness, always proceeding from the heart--the unlawful desire of what others possess.

(8.) Wickedness. The original here means malice, or a desire of injuring others, Ro 1:29.

(9.) Deceit; i.e. fraud, concealment, cheating, in trade. This proceeds from a desire to benefit ourselves by doing injustice to others, and thus proceeds from the heart.

(10.) Lasciviousness. Lust, obscenity, unbridled passion--a strong, evil desire of the heart.

(11.) An evil eye. That is, an eye sour, malignant, proud, devising or purposing evil. See Mt 5:28; 20:15; 2 Pe 2:14, "Having eyes full of adultery, and that cannot cease from sin."

(12.) Pride. An improper estimate of our own importance--thinking that we are of much more consequence than we really are--always the work of an evil heart.

(13.) Foolishness. Not want of intellect. Man is not to blame for that. But moral folly, consisting in choosing bad ends, and bad means of gaining them; or, in other words, sin and wickedness. All sin is folly. It is foolish for a man to disobey God; and foolish for any one to go to hell.

These are the things which defile a man. What an array of crimes to proceed from the heart of man! What a proof of guilt! What strictness is there in the law of God! How universal is depravity!

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 19

Verse 19. No Barnes text on this verse. See Barnes on "Mt 15:18"

{m} "out of the heart" Ge 6:5; 8:21; Pr 6:14; 24:9; Jer 17:9; Ro 3:10-19; Ga 5:19-21; Eph 2:3; Tit 3:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 20

Verse 20. No Barnes text on this verse.

See Barnes on "Mt 15:18"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 21

Verses 21-28. This narrative is also found in Mr 7:24-30.

The coasts of Tyre and Sidon. These cities were on the sea-coast or shore of the Mediterranean. See Barnes "Mt 11:21".

He went there for the purpose of concealment, Mr 7:24 perhaps still to avoid Herod.

{n} "Then Jesus" Mr 7:24

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 22

Verse 22. A woman of Canaan. This woman is called also a Greek, a Syro-Phoenician by birth, Mr 7:26. Anciently the whole land, including Tyre and Sidon, was in the possession of the Canaanites, and called Canaan. The Phoenicians were descended from the Canaanites. The country, including Tyre and Sidon, was called Phoenicia, or Syro-Phoenicia. That country was taken by the Greeks under Alexander the Great, and those cities, in the time of Christ, were Greek cities. This woman was therefore a Gentile, living under the Greek government, and probably speaking the Greek language. She was by birth a Syro-Phoenician, born in that country, and descended, therefore, from the ancient Canaanites. All these names might with propriety be given to her.

Coasts. Regions, or countries.

Thou Son of David. Descendant of David. See Barnes "Mt 1:1". Meaning the Messiah.

Is grievously vexed with a devil. See Barnes "Mt 4:24".

The woman showed great earnestness. She cried unto him, and fell at his feet, Mr 7:25.

{o} "Son of God" Lu 18:38,39

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 23

Verse 23. But he answered her not a word. This was done to test her faith, and that there might be exhibited to the apostles an example of the effect of persevering supplication. The result shows that it was not unwillingness to aid her, or neglect of her. It was proper that the strength of her faith should be fully tried.

{p} "not a word" Ps 28:1; La 3:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 24

Verse 24. But he answered---I am not sent, etc. This answer was made to the woman, not to the disciples. The lost sheep of the house of Israel were the Jews. He came first to them. He came as their expected Messiah. He came to preach the gospel himself to the Jews only. Afterwards it was preached to the Gentiles; but the ministry of Jesus was confined almost entirely to the Jews.

{q} "I am not sent" Mt 10:5,6; Ac 3:26

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 25

Verse 25. She came and worshipped. That is, bowed down to him, did him reverence. See Barnes "Mt 8:2".

Lord, help me. A proper cry for a poor sinner, who needs the help of the Lord Jesus.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 26

Verse 26. But he answered and said, It is not meet, etc. That is, it is not fit or proper.

Children's bread. The Jews considered themselves as the peculiar children of God. To all other nations they were accustomed to apply terms of contempt, of which dogs was the most common. The Mohammedans still apply the term dogs to Christians, and Christians and Jews to each other. It is designed as an expression of the highest contempt. The Saviour means to say that he was sent to the Jews. The woman was a Gentile. He meant, that it did not comport with the design of his personal ministry to apply benefits intended for the Jews to others.

Our Saviour did not intend to justify or sanction the use of such terms, or calling names. He meant to try her faith. As if he had said,

You are a Gentile. I am a Jew. The Jews call themselves children of God. You they vilify, and abuse, calling you a dog. Are you willing to receive of a Jew, then, a favour? Are you willing to submit to these appellations, to receive a favour of one of that nation, and to acknowledge your dependence on a people that so despise you?

It was a trial of her faith, and not lending his sanction to the propriety of the abusive term. He regarded her with a different feeling.

{r} "to dogs" Mt 7:6; Re 22:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 27

Verse 27. And she said, Truth, Lord, etc: "What you say is true. Let it be that the best food should he given to the children. Let the Jews have the chief benefit of thy ministry. But the dogs, beneath the table, eat the crumbs. So let me be regarded as a dog, a heathen, as unworthy of everything. Yet grant one exertion of that almighty power, displayed so signally among the Jews, and heal the despised daughter of a despised heathen mother."

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 28

Verse 28. Great is thy faith. That is, thy trust, confidence. The word here seems to include, also, the humility and perseverance manifested in pressing her suit. The daughter was healed then. Going home, she found her well and composed, Mr 7:30.

{s} "Then Jesus" Job 13:15; 23:10; La 3:32

{t} "be it" Ps 145:19

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 29

Verses 29-31. Sea of Galilee. That is, the lake of Gennesaret. For an account of the principal diseases mentioned here, See Barnes "Mt 4:24".

Maimed. Those to whom a hand or foot was wanting. See Mt 18:8. To cure them--that is, to restore a hand or foot-- was a direct act of creative power. It is no wonder, therefore, that the people wondered.

And they glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness. The God of Israel was the God that the Israelites or Jews worshipped.

{v} "And Jesus" Mr 7:31

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 30

Verse 30. No Barnes text on this verse.

See Barnes on "Mt 15:29"

{w} "he healed them" Ps 103:3; Is 35:5,6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 31

Verse 31. No Barnes text on this verse.

See Barnes on "Mt 15:29"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 32

Verses 32-39. The miracle recorded here, the feeding of the four thousand, took place on a mountain, near the sea of Galilee. The same account is recorded in Mr 8:1-10. The circumstances of the miracle are so similar to the one recorded in Mt 14:14-21, as to need no particular explanation.

Verse 32. Three days and have nothing to eat. This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary, regular food. They had had only a very scanty supply, and on the third day even that began to fail.

{x} "Then Jesus" Mr 7:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 33

Verse 33. No Barnes text on this verse.

See Barnes on "Mt 15:32"

{y} "his disciples" 2 Ki 4:43,44

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 34

Verse 34. No Barnes text on this verse. See Barnes on "Mt 15:32"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 35

Verse 35. No Barnes text on this verse.

See Barnes on "Mt 15:32"

{z} "And he commanded" Mt 14:19

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 36

Verse 36. No Barnes text on this verse.

See Barnes on "Mt 15:32"

{a} "and gave thanks" 1 Sa 9:13; Lu 22:19; 24:30

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 37

Verse 37. No Barnes text on this verse. See Barnes on "Mt 15:32"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 38

Verse 38. No Barnes text on this verse.

See Barnes on "Mt 15:32"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 15 - Verse 39

Verse 39. Coasts of Magdala. Mark says, "The parts of Dalmanutha"." These were probably small towns on the east side of the sea of Galilee, and near to each other. The evangelists do not say that he went to either of those towns, but only to the coasts, or parts, where they were situated.

{b} "and came into the coasts" Mr 8:10

REMARKS ON MATTHEW CHAPTER 15

We learn from this chapter,

(1.) That men are often far more attached to traditions, and the commandments of men, than the law of God, Mt 15:1-6.

(2.) That men are strongly disposed to explain away the law of God, if possible. It is too strict for them, and too spiritual. They dare not often attack it directly, but they will explain it and dilute it so as to make it mean nothing. Wicked men do not love God's law, Mt 15:4-6.

(3.) Men are prone to introduce foolish rites into religion. They do not love what God has commanded, and they attempt to compensate for not loving his doctrines by being great sticklers for their own, Mt 15:2; Mr 7:3,4.

(4.) All addition to the law of God is evil, Mt 15:3. All ceremonies in religion, which are not authorized by the New Testament, are wrong. Man has no right to ordain rites to bind the conscience, where God has commanded none, Co 2:23. Men come the nearest to that which is right when they live nearest to just what God has commanded in the Bible.

(5.) Hypocrites should be unmasked and detected, Mt 15:7. He does a great service to men who detects their hypocrisy. That close and faithful preaching which lays open the heart, and shows men what they are, is that which comes nearest to the example of Christ. It may pain them, but the wounds of a friend are faithful, Pr 27:6 and we should honour and love the man that, by the grace of God, can show us our heart. We always honour most the physician of the body that is most skilled in detecting and curing disease; and so should we the physician of the soul.

(6.) We should be exceedingly cautious of formality in worship, Mt 15:8,9. It is hypocrisy. God requires the heart. To render to him only the service of the lips is to mock him. Nothing can be acceptable but true piety, genuine love, and hearty obedience. Nothing more hateful than an appearance of worshipping God, while the heart is in sin and the world.

(7.) The duty of honouring parents, Mt 15:4-6. Nothing can explain away this duty. It is binding on all. Parents should be obeyed, loved, respected. God requires it, and we cannot be free from the duty. Under age, a child is bound always to obey a parent, where the parent does not command anything contrary to the Bible. But when the parent commands anything contrary to the Bible, the child is not bound to obey, Ac 5:29. After the child is of age he is to respect, love, and honour the parent; and if poor and needy, to provide for his wants till he dies. It is certainly proper that we do all we can to comfort those in old age, who did so much for us in childhood. A child can never repay a parent for his kindness to him.

(8.) We are not at liberty to give to anything else--not even to religious uses--what is necessary to render our parents comfortable, Mt 15:4-6. They have the first claim on us. And though it is our duty to do much in the cause of benevolence, yet our first duty should be to see that our parents do not suffer.

(9.) Men easily take offence when they are faithfully reproved, and especially when their hypocrisy is exposed; and especially if this exposure is about some small matter, on which they have greatly set their hearts--some ceremony in worship, or some foolish rite, Mt 5:12.

(10.) Every false doctrine is to be opposed, and shall be rooted up, Mt 15:13. It is to be opposed by arguments and candid investigation, and not by abuse and misrepresentation. Christ never misrepresented any man's doctrine. He always stated it just as it was, just as they held it; and then, by argument and the word of God, he showed it was wrong. This is the proper way to manage all controversies.

(11.) It is of great importance to search the heart, Mt 15:19,20. It is a fountain of evil. It is the source of all crime. External conduct is comparatively of little importance. In the sight of God the heart is of more importance; and if that were pure, all would be well.

(12.) The doctrine of man's depravity is true, Mt 15:19. If the heart produces all these things, it cannot be pure. And yet who is there from whose heart, at some time, these things have not proceeded? Alas! the world is full of instances where the heart produces evil thoughts, etc.

(13.) In our distress, and the distress of our children and friends, we should go to Jesus. We should, indeed, use all proper means to restore our friends; but we should feel that God only can grant returning health and life, Mt 15:22.

(14.) We should not be discouraged that our prayers are not immediately answered. God knows the proper time to answer them, and it may be of great importance to us that the answer should be deferred, Mt 15:23.

(15.) We should still persevere, Mt 15:24-27. We should not be discouraged. We should not be disheartened, even by the appearance of neglect or unkind treatment.

(16). Our prayers will be answered if we persevere, Mt 15:28. They that seek shall find. In due time--in the best and most proper time --a gracious God will lend an ear to our request, and grant the thing we need.

(17.) We should come with humility and faith, Mt 15:27. We can never think too little of ourselves, or too much of the mercy and faithfulness of Christ. Prayers of humility and faith only are answered.

(18.) Christ will take care of his poor and needy followers. We may be assured that he has power to give us all we need; and that in times of necessity he will supply our wants, Mt 15:32-38.

(19.) The great number of poor in the world is no reason why he should not supply them, Mt 15:38. He daily supplies the wants of nine hundred millions of human beings, besides countless numbers of the beasts of the field, of the fowls of heaven, and the fishes of the sea. It is a small thing to supply the wants of the few poor on the earth; and He who feeds the world will take care of us in the time of want.

(20.) We should be grateful to God for our daily food. We should render to him proper thanksgiving, Mt 15:36

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 1

Verses 1-4. See also Mr 8:11,12. The Pharisees also with the Saducees. See Barnes "Mt 3:7.

Tempting. That is, trying him --feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, that they might betray and ruin him.

A sign from heaven. Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if he was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder, 1 Sa 12:16-18. Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz, Isa 38:8 and Moses had sent them manna from heaven, Ex 16:4; Joh 6:31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death.

{c} "sign from heaven" Mt 12:38; Mr 8:11; Lu 11:16; 12:54-56; 1 Co 1:22

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 2

Verses 2,3. He answered, etc. The meaning of this answer is, There are certain indications by which you judge about the weather. In the evening you think you can predict the weather tomorrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge of these times.

Is red. Almost all nations have observed this as an indication of the weather.

In the morning--the sky is red and lowering. That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different.

The face of the sky. The appearance of the sky.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 3

Verse 3. No Barnes text on this verse. See Barnes on "Mt 16:2"

Verse 4. A wicked and adulterous generation, etc. See Barnes "Mt 12:38-40".

Mark adds, Mr 8:12 that he sighed deeply in spirit, he did not say this without feeling, he was greatly affected with their perverseness and obstinacy, Mt 16:6-12. This account is recorded also in Mr 8:14-21.

{d} "prophet Jonas" Jon 1:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 5

Verse 5. And when his disciples were come to the other side. That is, to the other side of the sea of Galilee. Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the east of the sea of Galilee. They crossed from that side again to the west.

Had forgotten to take bread. That is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf, Mr 8:14.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 6

Verses 6-8. Take heed, etc. That is, be cautious, be on your guard.

The leaven of the Pharisees and of the Sadducees. Leaven is used in making bread. Its use is to pass through the flour, and cause it to ferment or to swell, and become light. It passes secretly, silently, but certainly. None can see its progress. So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines, they instilled them secretly into the mind, and they pervaded all the faculties, like leaven.

They reasoned, etc. The disciples did not understand him as referring to their doctrine, because the word leaven was not often used among the Jews to denote doctrines--no other instance of the use of the word occurring in the Scriptures. Besides, the Jews had many particular rules about the leaven which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Pharisees and Sadducees.

O ye of little faith. Jesus, in reply, said that they should not be so anxious about the supply of their wants. They should not have supposed, after the miracles that he had wrought in feeding so many, that HE would caution them to be anxious about procuring bread for their necessities. It was improper, then, for them to reason about a thing like that, but they should have supposed he referred to something more important. The miracles had been full proof that he could supply all their wants without such anxiety.

{e} "take them" Lu 12:1

{f} "???" 1 Co 5:6-8; Ga 5:9; 2 Ti 2:16,17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 7

Verse 7. No Barnes text on this verse. See Barnes on "Mt 16:6"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 8

Verse 8. No Barnes text on this verse.

{g} "unto them" Mt 6:30; 8:26; 14:31

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 9

Verse 9. No Barnes text on this verse.

{h} "Five loaves" Mt 14:19

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 10

Verse 10. No Barnes text on this verse.

{i} "seven loaves" Mt 15:34

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 11

Verse 11. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 12

Verse 12. Then understood they, etc. After this explanation, they immediately saw that he referred to their doctrines. Erroneous doctrines are like leaven in the following respects:

(1.) They are, at first, slight and unimportant in appearance.

(2.) They are insinuated into the soul unawares and silently, and are difficult of detection.

(3.) They act gradually.

(4.) They act most certainly.

(5.) They will pervade all the soul, and bring in all the faculties under their control.

{k} "the doctrine" Mt 15:1-9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 13

Verses 13-20. See also Mr 8:27-29; Lu 9:18-20. Caesarea Philippi: There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean and the other was the one mentioned here. It was also called Paneas, was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honour of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea, the name of Philip was added to it, and called Caesarea Philippi, or Caesarea of Philip. It was situated in the boundaries of the tribe of Naphtali, near Mount Lebanon, and was in the most northern part of Judea. It now contains about two hundred houses, and is inhabited chiefly by Turks.

When Jesus came. The original is, when Jesus was coming. Mark says Mr 8:27 that this conversation took place when they were in the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention to the truth that he was the Messiah. This truth it was of much consequence that they should fully believe and understand; and it was important, therefore, that he should often learn their views, and establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him.

Whom do men say, etc. This passage has been variously rendered. Some have translated it. "Whom do men say that I am? The Son of Man? Others. "Whom do men say that I am--I, who am the Son of man, i.e., the Messiah?" The meaning of all is nearly the same. He wished to obtain the sentiments of the people respecting himself.

{l} "Whom do" Mr 8:27; Lu 9:18

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 14

Verse 14. And they said, etc. See Barnes "Mt 11:14".

They supposed he might be John the Baptist, as Herod did, risen from the dead. See Mt 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.

{m} "they said" Mt 14:2; Lu 9:7-9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 15

Verse 15. No Barnes text on this verse.

See Barnes on "16:13"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 16

Verse 16. And Simon Peter answered, etc. Peter, expressing the views of the apostles, with characteristic forwardness, answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God."

The Christ. The Messiah, the Anointed of God. See Barnes "Mt 11:14.

The Son. That is, the Son by way of eminence, in a peculiar sense. See Barnes "Mt 1:17".

This appellation was understood as implying Divinity, Joh 10:29-36.

Of the living God. The term living, was given to the true God, to distinguish him from idols, that are dead or lifeless--blocks and stones. He is also the Source of life--temporal, spiritual, and eternal. The term living is often given to him in the Old Testament, Jos 3:10; 1 Sa 17:26,36; Jer 10:9,10

etc. In this noble confession, Peter expressed the full belief of himself and his brethren that he was the long-expected Messiah. Other men have very different opinions of him, but they were satisfied, and were not ashamed to confess it.

{n} "and said" Ps 2:7; Mt 14:33; Joh 1:49; Ac 9:20; Heb 1:2,5

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 17

Verse 17. And Jesus answered--Blessed art thou, Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son. The father of Peter, therefore, was Jona, or Jonas, Joh 1:42; 21:16,17.

Blessed. That is, happy, honoured, evincing a proper spirit, and entitled to the approbation of God.

For flesh and blood. This phrase commonly signifies man, (see Ga 1:16; Eph 6:12; and it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself.

This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendour, his pomp and power as a man. But you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of my appearance--my lowly state-- my want of resemblance to what you have expected--you have learned it, taught by God.

This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret.

{o} "flesh and blood" 1 Co 2:10; Ga 1:16; Eph 2:8

{p} "but my Father" 1 Jo 4:15; 5:20

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 18

Verse 18. And I say also unto thee, That thou art Peter. The word Peter, in Greek, means a rock. It was given to Simon by Christ when he called him to be a disciple, Joh 1:42. Cephas is a Syriac word, meaning the same as Peter--a rock, or stone. The meaning of this phrase may be thus expressed: "Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity; and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion.

And upon this rock, etc. This passage has given rise to many different interpretations. Some have supposed that the word ROCK refers to Peter's confession; and that he meant to say, upon this rock-- this truth that thou hast confessed, that I am the Messiah--and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety; and in such confessions shall my church stand amidst the flames of persecution--the fury of the gates of hell. Others have thought that he referred to himself. Christ is called a rock, Isa 28:16; 1 Pe 2:8. And it has been thought that he turned from Peter to himself, and said: "Upon this rock, this truth that I am the Messiah--upon myself as the Messiah--I will build my church." Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word rock refers to Peter himself. This is the obvious meaning of the passage; and had it not been that the church of Rome has abused it, and applied it to what was never intended, no other would have been sought for. "Thou art a rock. Thou hast shown thyself firm in and fit for the work of laying the foundation of the church. Upon thee will I build it. Thou shalt be highly honoured; thou shalt be first in making known the gospel to both Jews and Gentiles." This was accomplished. See Ac 2:14-36, where he first preached to the Jews, and Ac 10:1 and following, where he preached the gospel to Cornelius and his neighbours, who were Gentiles. Peter had thus the honour of laying the foundation of the church among the Jews and Gentiles. And this is the plain meaning of this passage. See also Ga 2:9. But Christ did not mean, as the Roman Catholics say he did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the only one on whom he would rear his church. See Acts 15, where the advice of James, and not of Peter, was followed. See also Ga 2:11, where Paul withstood Peter to his face, because he was to be blamed--a thing which could not have happened if Christ, as the Roman Catholics say, meant that Peter should be absolute and infallible. More than all, it is not said here or anywhere else in the Bible, that Peter should have infallible successors who should be the vicegerents of Christ, and the head of the church. The whole meaning of the passage is this:

"I will make you the honoured instrument of making known my gospel first to Jews and Gentiles, and will make you a firm and distinguished preacher in building my church."

Will build my Church. This refers to the custom of building, in Judea, on a rock or other very firm foundation. See Barnes "Mt 7:24".

The word church means, literally, those called out, and often means an assembly or congregation. See Ac 19:32; Gr.; Ac 7:38. It is applied to Christians as being called out from the world. It means, sometimes, the whole body of believers, Ep 1:22; 1 Co 10:32. This is its meaning in this place. It means, also, a particular society of believers, worshipping in one place, Ac 8:1; 9:31; 1 Co 1:2, etc. Sometimes, also, a society in a single house, as Ro 16:5. In common language, it means the church visible--ie. all who profess religion; or invisible, i.e. all who are real Christians, professors or not.

And the gates of hell, etc. Ancient cities were surrounded by walls. In the gates, by which they were entered, were the principal places for holding courts, transacting business, and deliberating on public matters. See Barnes "Mt 7:13".

The word gates, therefore, is used for counsels, designs, machinations, evil purposes. Hell means, here, the place of departed spirits, particularly evil spirits. And the meaning of the passage is, that all the plots, stratagems, and machinations, of the enemies of the church, should not be able to overcome it--a promise that has been remarkably fulfilled.

{q} "Peter" Joh 1:42

{r} "and upon" Eph 2:20; Re 21:14

{s} "gates of hell" Psa 9:13

{t} "prevail against it" Isa 54:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 19

Verse 19. And I will give unto thee, etc. A key is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and administration of a house. Hence, in the Bible, a key is used as a symbol of superintendence, an emblem of power and authority. See Isa 22:22; Re 1:18; 3:7.

The kingdom of heaven here means, doubtless, the church on earth, See Barnes "Mt 3:2".

When he says, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world--the first to preach the gospel to both Jews and Gentiles. This was done, Ac 2:14-36; 10:1. The "power of the keys" was given to Peter alone solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mt 18:18. The only pre-eminence, then, that Peter had, was the honour of first opening the doors of the gospel to the world.

Whatsoever thou shalt bind, etc. The phrase to bind and to loose was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus they said about gathering wood on the sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbid in the church should have Divine authority; whatever they permitted, or commanded, should also have Divine authority--that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infallibly in the organization of the church,

(1.) by the teaching of Christ, and

(2.) by the teaching of the Holy Spirit.

This does not refer to persons, but to things--"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Ac 15:20. They founded the church, and ordained its rites, as of Divine authority.

{u} "whatsoever thou" Mt 18:18

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 20

Verse 20. Then charged, etc. That is, he then commanded them. Mark Mr 8:30 and Luke Lu 9:21 (Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be that his time had not fully come; he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word Jesus is wanting in many manuscripts, and should probably be omitted. "Then he charged them strictly to tell no man that he was the Christ or Messiah."

{v} "Then charged" Mr 8:30

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 21

Verses 21-23. See also Mr 7:31-33; Lu 9:22. From that time forth. This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare theft minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Their minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that he was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.

Elders. The men of the great council, or sanhedrim. See Barnes "Mt 5:7".

Chief Priests and Scribes. See Barnes "Mt 3:7".

{w} "From that time" Lu 9:22; 18:31; 24:6,7; 1 Co 15:3,4

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 22

Verse 22. Then Peter took him. This may mean, either to interrupt him, or to take him aside, or to take him by the hand, as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of his death. He expected, moreover, that he would be the triumphant Messiah. He could not hear, therefore, that his death was so near. In his ardour, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word rebuke here means to admonish, or earnestly to entreat, as in Lu 17:3. It does not mean that Peter assumed authority over Christ; but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered.

{1} "Be it far from them" or, "pity thyself"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 23

Verse 23. Get thee behind me, Satan. The word Satan means, literally, an adversary, or one that opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man. But there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore, as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language; for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express.

Thou art an offence. That is, a stumbling-block: Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came.

Thou savourest not. That is, thou thinkest not. You think that those things should not be done which God wishes to be done. You judge of this matter as men do, who are desirous of honour; and not as God, who sees it best that I should die, to promote the great interests of mankind.

{x} "Satan:" 2 Sa 19:22

{y} "an offence" Ro 14:13

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 24

Verse 24-28. This discourse is also recorded in Mr 8:34-38; 9:1 and Lu 9:23-27

Let him deny himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required.

Take up his cross. See Barnes "Mt 10:38".

{x} "any man" Mt 10:38; Mr 8:34; Lu 9:23; 14:27; Ac 14:22; 1 Th 3:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 25

Verse 25. Whosoever will save his life, etc. See Barnes "Mt 10:39"

{a} "For whosoever" Joh 12:25; Es 4:14

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 26

Verse 26. For what is a man profited, etc. To gain the whole world means to possess it as our own--all its riches, honours, and pleasures. To lose his own soul means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions:

1st, that they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and

2nd, that if the soul is lost, nothing can be given in exchange for it, or it can never after be saved. There is no redemption in hell.

{b} "or what" Ps 49:7,8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 27

Verse 27. For the Son of man, etc. That is, the Lord Jesus Christ shall return to judge the world. He will come in glory--the glory of his Father--the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all men.

Reward. The word reward means recompense, or do justice to. He will deal with them according to their character. The righteous he will reward in heaven, with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works, This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though now it should be attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrows, and receive them to his kingdom. He adds, Mr 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there.

{c} "For the Son" Da 7:9,10; Zec 14:5; Jude 1:14

{d} "and then" Re 22:12

THE GOSPEL ACCORDING TO MATTHEW - Chapter 16 - Verse 28

Verse 28. Verily I say unto you, etc. To encourage them, he assured them that though his kingdom was now obscure and despised--though he was cast out and little known--yet the time was near when he should be regarded in a different manner, and his kingdom be established with great power. This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem.

Taste of death. That is, die. Before they die they shall see this.

Son of man coming in his kingdom. Mark and Luke have explained this. Mr 9:1, "Until they have seen the kingdom of God come with power." Lu 9:27, "Till they see the kingdom of God." The meaning evidently is, till they should see my kingdom, that is, my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and extent. All this was accomplished. All these apostles, except Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world.

{e} "There be" Mr 9:1

{f} "taste of death" Heb 2:9

REMARKS ON MATTHEW CHAPTER 16

(1.) Men will often judge far more correctly about natural than spiritual things, Mt 16:1-3. About natural objects they are watchful. In them they feel a deep interest. And they watch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence it happens that men who have good sense, and much wisdom in regard to worldly concerns, are exceedingly foolish in regard to religion. They often believe reports respecting religion, revivals, and missions, which they would despise on any other subject. They read and believe newspapers and other publications, which they would hold in contempt on any other topic but religion.

(2.) It is of importance to watch the signs of the times, Mt 16:3. days of Christ, it was the duty of the people to look at the evidence that he was the Messiah. It was plain. It is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the spread of the Bible, the labours among the heathen, the distribution of tracts, and, perhaps above all, the institution of Sabbath schools--all betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice, that we may pray with more fervour, and that we may do our part to advance the kingdom of God. Little children should grow up believing that they live in an important age, that they enjoy many peculiar privileges, and that they may and must do much to spread the gospel through the earth. Even when children, they should pray, and they should give to benefit others; and, most of all, they should give themselves to Christ, that they may benefit others with a right spirit.

(3.) Sinners should be addressed with deep feeling and faithfulness, Mr 8:12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or without feeling. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Comp. Ac 20:31; Php 3:18.

(4.) Men easily mistake plain instruction, Mt 16:7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If men's thoughts--even those of Christians-- were more off from the world, and they thought less of the supply of their wants, they would understand the truths of religion much better than they do. No man can understand the doctrines of religion aright, whose principal concern is what he shall eat, and drink, and wear. Hence even Christians are often strangely ignorant of the plainest truths of religion. And hence the importance of teaching those truths to children before their thoughts become engrossed by the world. And hence, too, the importance of Sabbath schools.

(5.) We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us, Mt 16:9-12.

(6.) We should learn, from his past goodness, to trust him for the future, Mt 16:9-12.

(7.) We should be on our guard against error, Mt 16:11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. Satan is transformed into an angel of light.

(8.) It is important to ascertain our views of Christ, Mt 16:13-15. It is our all. If we do not think and feel right respecting him, we cannot be safe. We should often, then, ask ourselves--we should ask one another--what we think of Christ.

(9.) It is our duty to profess our attachment to Christ. It should be done boldly, and always, Mt 16:16. We should never be ashamed of him. And to do this we should always, in our own hearts, believe that he is the Christ, the Son of the living God.

(10.) We should esteem it a great happiness and honour to be enabled thus to show our attachment to him. The world may not honour us, but God will, and will pronounce us blessed, Mt 16:17.

(11.) God only reveals this to us, Mt 16:17. This he does by his word and Spirit. We should, then, search the Bible; and we should pray much that God would reveal his Son in us, and enable us boldly to confess him before men.

(12.) The church is safe, Mt 16:18. It may be small--it may be feeble--it may weep much--it may be much opposed and ridiculed --it may have mighty enemies--the rich and the great may set themselves against it--but it is safe. It is founded on a Rock. All its enemies shall not overcome it. Jesus has promised it; and in all ages he has shown that he has remembered his promise. It has not been extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have loved the Lord; and soon the flame has kindled, and the church has shone forth "fair as the sun, clear as the moon, and terrible as an army with banners." So it is still. Feeble churches may mourn much; anxiety may abound; and the few pious people may weep in secret places; but Jesus hears their groans, and counts their tears, and they and their church are safe. He is their Friend, and all the powers of hell shall not prevail against them.

(13.) The importance of prudence in delivering truth, Mt 16:21. It should be well-timed. It should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now. But they may fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin. Yet it was afterwards clear to him, and most cordially he loved it.

(14.) It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does, Mt 16:22,23. His plan is the best plan. And though it does not fall in with our views of wisdom, yet we should be still. It is all wise. And though what he does we know not now, yet we shall know hereafter.

(15.) We, see what religion requires, Mt 16:24. We must deny ourselves. We must submit to trials. We must do our duty. We must often suffer persecution. We must be, in all places, among all men, and in every employment, Christians. No matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross, and do our duty. So apostles, and martyrs, and the Saviour himself, have gone before us. And we must follow in their steps.

Shall I be carried to the skies
On flowery beds of ease,
While others fought to win the prize,
And sailed through bloody seas?

Sure I must fight, if I would reign:
Increase my courage, Lord,
To bear the cross, endure the shame,
Supported by thy word.

(16.) How foolish are the men of this world! Mt 16:26. In a little time, how worthless will be all their wealth! It is gained by anxiety, and toil, and tears. It never satisfies. It harasses them with constant care. It smoothes no wrinkles on theft brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Ps 39:6. And while they scatter or enjoy it, where shall the soul of him be who spent all his probation to obtain it? Alas! lost, lost, lost--for ever lost! And no wealth, no man, no devil, no angel, can redeem him, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world, he gained two things-- disappointment and trouble here, and an eternity of woe hereafter. How foolish and wicked is man!

(17.) The righteous should rejoice that Jesus will come again to our world, He will reward them, Mt 16:27. He will come as their Friend, and they shall ascend with him to heaven.

(18.) The wicked should weep and Wail that Jesus will come again to our world, He will punish them for their crimes, Mt 16:27. They cannot escape. See Re 1:7.

(19.) It will not be long before he will come, Mt 16:28. At any rate, it will not be long before we shall meet him. Death is near. And then we must stand before him, and give an account of the deeds done in the body.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 1

Verses 1-9. See also Mr 9:2-10; Lu 9:28-36

Verse 1. And after six days. That is, six days from the conversation recorded in the last chapter. Luke Lu 9:28 says, about eight days after.

Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is "about eight days after."

Taketh Peter, James, and John. These three disciples were with him also in the garden of Gethsemane, Mr 14:33. He designed to fit them, in an eminent degree, for the work of the gospel ministry, by the previous manifestations of his glory, and of his patience in suffering.

Into an high mountain apart. That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds, Lu 9:28 that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. For this purpose he often ascended mountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favourable to devotion.

{g} "And after" Mr 9:2; Lu 9:28

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 2

Verse 2. And was transfigured before them. The word transfigure means, to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was, we are expressly told.

(1.) His face shone as the sun; that is, with a peculiar brightness. A similar appearance is described respecting Moses when he came down from the mount, Ex 34:29,30. See also Heb 1:3, where Christ is called the brightness of the glory of God; in the original, the splendour, or shining, like the brightness of the sun.

(2.) The second change was that of his garments. They were white as the light. Mark says, white as snow, so as no fuller on earth could whiten them. The word "fuller" means, commonly, one who dresses cloth, or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth, or makes it white; one who cleanses garments, when by wearing they become soiled. Among the Greeks, that was a distinct trade. Luke says, white and glistering; that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendour and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

Raiment. Clothing; apparel. John refers to this transfiguration in Joh 1:14; and Peter in his second Epistle, 2 Pe 1:16,17.

{h} "as the sun" Re 1:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 3

Verse 3. And, behold, there appeared unto them Moses and Elias. Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and his rites to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2 Ki 2:11. Elijah had been honoured eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mt 11:14; Lu 1:17. They appeared "in glory," Lu 9:31 i.e., as they are in heaven---- with the glory which the redeemed have there.

Talking with him. Lu 9:31 informs us that they conversed about his decease, which he should accomplish at Jerusalem. To redeemed spirits, that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.

Luke adds, Lu 9:32 that Peter and they who were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendour, the bright shining, aroused them from sleep.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 4

Verse 4. Let us make here three tabernacles. A tabernacle is a tent. It was made commonly by fixing posts into the ground, and stretching on them cloth, fastened by cords. See Barnes "Isa 33:20".

In some instances, they were made of branches of trees;--a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision, and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they knew not what they said in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 5

Verse 5. A bright cloud overshadowed them. The word overshadow here means, rather, to be diffused or spread over them. It does not mean that it made a shade. A cloud was a symbol of the Divine Presence. Thus God went before the Israelites in a cloudy pillar--dark by day, and bright by night, (Ex 14:19,20) he appeared on Mount Sinai in a cloud bright by fire, (Ex 24:15-17) and a cloud, the symbol of the Divine Presence--called the Shechinah-- dwelt continually in the Most Holy Place in the temple, 1 Ki 8:10,11; Eze 1:4; 10:4.

When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.

This is my beloved Son. This was the voice of God. This was the second time that, in a remarkable manner, he had declared this. See Mt 3:17. This was spoken to confirm the disciples; to declare their duty to hear Christ rather than any other, and to honour him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel, after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2 Pe 1:17,18.

{i} "voice" Mt 3:17; Mr 1:11; Lu 3:22; 2 Pe 1:17

{k} "in whom" Isa 42:1,21

{l} "hear ye" De 18:15,19; Ac 3:22,23; Heb 1:1,2; 2:1-3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 6

Verse 6. They fell on their face. They entered into the cloud; or the cloud enveloped them, Lu 9:34. They were, therefore, afraid. They were awed at the presence of God; and their fears were removed only by the voice of their beloved Master. No man can see God and live. And it is only the glory of God, as it shines in the face of Christ, (see 2 Co 4:6) that mortals can bear.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 7

Verse 7. No notes from Barnes on this verse.

{m} "touched them"

Da 10:10,18; Re 1:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 8

Verse 8. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 9

Verse 9. Tell the vision to no man. This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them, it was unnecessary that they should relate what they had seen. When he was crucified, they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it--as many as the law required; and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.

Vision. Sight; appearance. What they had seen on the mount. Charged them. Gave them a commandment.

The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds, Mr 9:10 they kept this saying, questioning what the rising of the dead should mean. The Pharisees believed that the dead would rise; and there is no doubt that the disciples believed it. But their views were not clear. And, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mt 12:40 that he would rise after three days.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 10

Verses 10-13. See also Mr 9:11-13. Why then say the Scribes, etc. The disciples appear to have been satisfied now, that he was the Messiah. The transfiguration had taken away all their doubts. But they recollected that it was a common doctrine among the Jews that Elijah should appear before the Messiah came; and they did not then recollect that he had appeared. To this difficulty the word then refers. "We are satisfied that thou art the Christ. But Elijah is not yet come, as was expected. What, 'then,' is the meaning of the common opinions of our learned men, the scribes? Were they right or wrong in their expectation of Elijah?" See Barnes "Mt 11:14".

{n} "Why then" Mal 4:5,6; Mt 11:14

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 11

Verse 11. Elias truly shall first come, and restore all things, He did not mean by this that Elijah was yet to come for he directly tells them that he had come; but he meant to affirm that it was a true doctrine which the scribes taught, that Elijah would appear before the coming of the Messiah. To restore, means to put into the former situation. See Mt 12:13. Hence it means, to heal, to correct, to put in proper order. Here it means that Elijah would put things in a proper state; be the instrument of reforming the people; of restoring them, in some measure, to proper notions about the Messiah, and preparing them for his coming. Before the coming of John, their views were erroneous, their expectations worldly, and their conduct exceedingly depraved. He corrected many of their notions about the Messiah, Mt 3:1 and was the instrument of an extensive reformation; and thus restored them, in some degree, to correct notions of their own economy and of the Messiah, and to a preparation for his advent.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 12

Verse 12. Elias is come. That is, John the Baptist has come, in the spirit and power of Elias. See Lu 1:17.

They have done whatsoever they listed. The word list is an old English word, signifying to choose, to desire, to be inclined. See Joh 3:8. It means here, that they had done to John as they pleased; i.e., they had put him to death, Mt 14:10.

Mark adds, Mr 9:12, that Jesus told them that it was written of the Son of man that he must suffer many things, and be set at nought. This was written of him particularly in the fifty-third chapter of Isaiah. To be set at nought, is to be esteemed as worthless, or as nothing; to be cast out and despised. No prophecy was ever more strikingly fulfilled. See Lu 23:11.

{o} "suffer of them" Mt 16:21

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 13

Verse 13. No notes from Barnes on this verse.

See Barnes on "Mt 17:10"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 14

Verses 14-21. This narrative, with some additions, is found in Mr 9:14-29; Lu 9:37-43.

Verse 14. And when they were come to the multitude. This took place on the day following the transfiguration, Lu 9:37. This multitude was probably composed of persons who had attended on his ministry, and many of whom were his real disciples. With them, as Mark Mr 9:14 informs us, were scribes questioning with them. That is, they were probably professedly making inquiries about the Saviour, but really attempting to introduce their own sentiments, and to draw them off from him. They probably artfully asked them many questions about his birth, his family, his appearance, his manner of life, and his instructions, all which were contrary to the general expectation respecting the Messiah; and they intended, therefore, to insinuate that such a person could not be the Christ. The people were persuaded of it, and it would not have done to have attacked their opinions openly, but they attempted to gain the same point by sly insinuations. Error is always subtle, and often puts on the appearance of calm and honest inquiry. Well had he compared them to leaven, Mt 16:11,12. The multitude, seeing Jesus coming down, left the scribes, and ran to meet him, (Mark.) They were amazed, probably because they had not expected to see him there. In their joy at meeting him in this unexpected manner, they saluted him, (Mark;) i.e., they probably prostrated themselves before him, after the manner of salutation in eastern countries. See Barnes "Lu 10:4".

Jesus, seeing the scribes and their artful design, reproved them by asking them why they questioned thus with his disciples? Mr 9:16. Conscious of their guilt and their base purpose, they returned no answer.

A certain man kneeling down to him. That is, saluting him, or showing high regard for him. See Barnes "Lu 10:4".

It did not imply religious homage, but merely high respect and earnest entreaty.

{p} "And when" Mr 9:14; Lu 9:37

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 15

Verse 15. Lord, have mercy. The word Lord here means Sir, a title of civility, not implying Divinity.

My son. This was an only son, (Luke.) He was possessed with a devil. This calamity was attended with the following symptoms:--he was lunatic, See Barnes "Mt 4:24" he was sore vexed, i.e., he suffered greatly, or was greatly afflicted; he fell often suddenly in the manner of persons having epileptic fits; he was dumb, that is, he was dumb except when the fit was coming on him; for Luke says, that when the spirit took him, he cried suddenly out; he foamed and gnashed with his teeth, and wasted away, or became poor and emaciated. It tore him, (Luke,) and scarcely departed from him, or he had only short intervals of reason; for so the passage in Luke, bruising him, hardly departeth from him," should be translated.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 16

Verse 16. And I brought him to thy disciples, etc. That is, not to the apostles, for they had power over unclean spirits, Mt 10:8 but to others of his followers, who attempted to work miracles. It is probable that many of his disciples attempted this, who were not personal attendants on his ministry, Mr 9:38.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 17

Verse 17. Then Jesus answered and said, O faithless and perverse generation! Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from the natural position. Applied to a generation, or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples.

How long shall I suffer you? That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not an expression of impatience or complaint, so much as a proof that they were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him.

Mark adds, (Mr 9:20-22,) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case--seeing him dumb, wasted away, torn, and foaming--despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.

Jesus said to the father, Mr 9:23 "If thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favour. In this way, and in this only, are all things possible to believers. The man had faith, Mr 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child. "Help my unbelief," (Mr 9:24). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 18

Verse 18. And Jesus rebuked the devil. The word rebuke has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mr 9:25 has recorded the words which he used--words implying reproof and command: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving him apparently dead. Jesus lifted him up by the hand, (Mark,) and gave him to his father, (Luke.)

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 19

Verse 19. Then came the disciples, etc. This inquiry was made in some house to which they retired near the place where the miracle was performed, (Mark) Jesus told them, in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those who were the instruments.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 20

Verse 20. As a grain of mustard seed. See Barnes "Mt 13:31,32".

The mustard seed was the smallest of all Seeds. It has been supposed by some, therefore, that he meant to say, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, If you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed, stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning.

Ye shall say unto this mountain, etc. Probably he pointed to a mountain near, to assure them, if they had such faith, they might accomplish the most difficult undertakings--things that at first would appear impossible.

{q} "unbelief" Heb 3:9

{r} "if ye have" Mt 21:21; Mr 11:23; Lu 17:6; 1 Co 13:2

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 21

Verse 21. Howbeit this kind, etc. This kind means this kind of devils; this species of possession. Where they have had long possession; where they produce such painful, and fixed, and alarming effects, they can be expelled only in connexion with prayer and fasting.

Goeth not out but by prayer and fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 22

Verses 22,23. See also Mr 9:30-33; Lu 9:43-45. And while they abode in Galilee. Galilee, the northern part of Palestine. See Barnes "Mt 2:22.

The Son of man shall be betrayed, etc. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor, Mt 26:14-16,47-50.

A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up, who puts that confidence in him to the hands of enemies.

{s} "And while" Mt 16:21; 20:17; Mr 8:31; 9:30,31; 10:33; Lu 9:22,44

Lu 18:31; 24:6,26,46

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 23

Verse 23. And they shall kill him, and the third day he shall be raised again, See Mt 12:40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been:

(1.) They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that the was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner.

(2.) They were not willing to believe it. They knew he was the Messiah. But they supposed that he was to be a distinguished Prince, and was to restore the kingdom to Israel, Ac 1:6. But to be betrayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations.

(3.) Though what he said was plain enough, yet they did not understand it; they could not see how he could be the Messiah, and yet be put to death in this manner. Nor did they understand it fully till after the resurrection.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 24

Verses 24-27. And when they were come to Capernaum. See Barnes "Mt 4:13".

They that received tribute. In the original this is, they who received the two drachms. The drachm was a Grecian coin, worth about 12 1/2 cents [about 7d.] of our money. This tribute, consisting of these two drachms, was not paid to the Roman government, but to the Jewish collectors, for the use of the temple service. It was permitted in the law of Moses, (see Ex 30:11-16,) that in numbering the people, half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice; wood, flour, salt, incense, etc., for the use of the temple. Two drachms were about equal to half a shekel.

Doth not your master pay tribute? This tribute was voluntary; and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation.

{1} "tribute money" "Didrachma, in value about 15d. Ex 38:26

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 25

Verse 25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10; 79:8; 88:13; 119:148; 1 Th 4:15.

Of whom do the kings of the earth, etc. That is, earthly kings.

Their own brethren. Their sons; the members of the family.

Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute."

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 26

Verse 26. No Barnes text on this verse. See Barnes on "Mt 17:24"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 17 - Verse 27

Verse 27. Notwithstanding, lest we should offend them. That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition, though we are not under obligation to pay it, yet it is best to pay it to them.

Go thou to the sea. This was at Capernaum, on the shore of the sea of Tiberias.

Thou shalt find a piece of money. In the original, thou shalt find a stater, a Roman silver coin of the value of four drachms, or one shekel, and of course sufficient to pay the tribute for two, himself and Peter. In whatever way this is regarded, it is proof that Jesus was possessed of Divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion, and placed it there, then it was proof of Divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.

{t} "offend" Ro 14:21; 15:1-3; 2 Co 6:3,

{2} "stater", "which was half an ounce of silver"

REMARKS ON MATTHEW CHAPTER 17

(1.) Secret prayer should be practised alone, or apart from others, Mt 17:1 Christ often went into deserts, and on mountains, that he might be by himself. This should be done,

1st, to avoid the appearance of ostentation;

2nd, pride is easily excited when we know that others hear us pray. Every one should have some place--some closet-to which he may retire daily, with the assurance that none sees him but God. See Barnes "Mt 6:6".

(2.) In such seasons we shall meet God, Mt 17:2. It was in such season that the Divine favour was peculiarly shown to Christ.-- Then the transfiguration took place--the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.

(3.) We see the great glory of Christ, Mt 17:2. No such favour had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias--among the greatest of the prophets. We see the honour which God put on him, exalting him far above them both, Mt 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the Divine nature shines illustriously; and of him and to him the Divinity speaks in glory, as the only begotten Son of God.

(4.) It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples; but he admitted some to peculiar friendship and favours, Mt 17:1. Some Christians may be more congenial to us in feeling, age, and education, than others; and it is proper, and may be greatly to our advantage, to admit them among our peculiar friends.

(5.) The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Lu 9:30,31. Angels also desire to look into this great subject, 1 Pe 1:12. By that death, all the redeemed are saved; and in that death the angels see the most signal display of the justice and love of God.

(6.) Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Mt 17:4: His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer--the sanctuary--and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer.

(7.) We need not be afraid of the most awful displays of Deity, if Christ be with us, Mt 17:7. Were we alone, we should fear. None could see God and live; for he is a consuming fire, Heb 12:29. But with Jesus for our Friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendours of his presence to all eternity.

(8.) Saints at death are taken to happiness, and live now in glory, Mt 17:3. Moses and Elias were not created anew, but came as they were. They came from heaven, and returned thither. The spirits of all men live, therefore, in happiness or woe after the body is dead.

(9.) It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.

(10.) The Scriptures will be fulfilled. The fulfillment may take place when we little know it; or in events that we should not suppose were intended for a fulfillment, Mt 17:12.

(11.) Erroneous teachers will endeavour to draw us away from the truth, Mr 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.

(12.) Mr 9:15. Christ, in his word, and by his Spirit, is a safe Teacher. When men are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.

(13.) Parents should be earnest for the welfare of their children, Mt 17:15. It is right for them to pray to God in times of sickness, that he would heal them. Miracles are not to be expected; but God only can bless the means which parents use for their sick and afflicted children.

(14.) Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Mt 17:14-18. So the faith of parents--a faith producing diligent instruction--a holy example, and much prayer, may be the means of saving their souls. God will not indeed save them on account of the faith of the parent; but the holy life of a father and mother may be the means of training up their children for heaven.

(15.) It is proper to pray to Jesus to increase our faith, Mr 9:24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favour that is usually bestowed on faith; but we may come to him, and implore of him an increase of faith, and thus obtain the object of our desires.

(16.) Our unbelief hinders our doing much that we might do, Mt 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace, is to do just what God requires of us, depending on his grace to aid us.

(17.) We see the proper way of increasing our faith, Mt 17:21. It is by much prayer, and self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant, unless it is often exposed to the beams of the Sun of righteousness.

(18.) It is right to weep and mourn over the death of Jesus, Mt 17:23. It was a cruel death; and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that but for our sins, and the sins of the rest of mankind, he might have been always happy.

Twas you, my sins, my cruel sins,
His chief tormentors were;
Each of my crimes became a nail,
And unbelief the spear.

Twas you that pulled the vengeance down
Upon his guiltless head.
Break, break, my heart! oh burst, mine eyes!
And let my sorrows bleed.

(19.) At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Mt 17:23.

(20.) We should comply with all the requirements of the laws of the laid, if not contrary to the law of God. It is important that governments should be supported, Mt 17:26. See also Ro 13:1-7.

(21.) We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Mt 17:24-27. Jesus understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards its support. If any man doubts this, he has only to go to the places where there is no religion--among scoffers, and thieves, and adulterers, and prostitutes, and pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices.