<hi type="bold">2. And said unto his servants--</hi>his counsellors or court-ministers.

<hi type="bold">This is John the Baptist: he is risen from the dead, &c.--</hi>The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

 Account of the Baptist's Imprisonment and Death (<reference osisRef="Matt.14.3-Matt.14.12">Mt 14:3-12</reference>). For the exposition of this portion, see on <reference osisRef="Mark.6.17-Mark.6.29">Mr 6:17-29</reference>.
 <title type="x-s3"><reference osisRef="Matt.14.12-Matt.14.21">Mt 14:12-21</reference>. Hearing of the Baptist's Death, Jesus Crosses the Lake with Twelve, and Miraculously Feeds Five Thousand. ( = <reference osisRef="Mark.6.30-Mark.6.44">Mr 6:30-44</reference>; <reference osisRef="Luke.9.10-Luke.9.17">Lu 9:10-17</reference>; <reference osisRef="John.6.1-John.6.14">Joh 6:1-14</reference>).</title>
<hi type="bold">For the exposition of this section--</hi>one of the very few where all the four Evangelists run parallel--see on <reference osisRef="Mark.6.30-Mark.6.44">Mr 6:30-44</reference>.
 <title type="x-s3"><reference osisRef="Matt.14.22-Matt.14.26">Mt 14:22-26</reference>. Jesus Crosses to the Western Side of the Lake Walking on the Sea--Incidents on Landing. ( = <reference osisRef="Mark.6.45">Mr 6:45</reference>; <reference osisRef="John.6.15-John.6.24">Joh 6:15-24</reference>).</title>
 For the exposition, see on <reference osisRef="John.6.15-John.6.24">Joh 6:15-24</reference>.

2. And said unto his servants-- his counsellors or court-ministers. This is John the Baptist: he is risen from the dead, &c.-- The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus. Account of the Baptist's Imprisonment and Death (Mt 14:3-12). For the exposition of this portion, see on Mr 6:17-29. Mt 14:12-21. Hearing of the Baptist's Death, Jesus Crosses the Lake with Twelve, and Miraculously Feeds Five Thousand. ( = Mr 6:30-44; Lu 9:10-17; Joh 6:1-14). For the exposition of this section-- one of the very few where all the four Evangelists run parallel--see on Mr 6:30-44. Mt 14:22-26. Jesus Crosses to the Western Side of the Lake Walking on the Sea--Incidents on Landing. ( = Mr 6:45; Joh 6:15-24). For the exposition, see on Joh 6:15-24.


<hi type="bold">28. And Peter answered him and said, Lord, if it is thou, bid me come to thee on the water--</hi>(Also see on <reference osisRef="Mark.6.50">Mr 6:50</reference>.)

28. And Peter answered him and said, Lord, if it is thou, bid me come to thee on the water-- (Also see on Mr 6:50.)


<hi type="bold">29. And he said, Come. And when Peter had come down out of the boat. he walked on the water, to go to Jesus--</hi>(Also see on <reference osisRef="Mark.6.50">Mr 6:50</reference>.)

29. And he said, Come. And when Peter had come down out of the boat. he walked on the water, to go to Jesus-- (Also see on Mr 6:50.)


<hi type="bold">30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me--</hi>(Also see on <reference osisRef="Mark.6.50">Mr 6:50</reference>.)

30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me-- (Also see on Mr 6:50.)


<hi type="bold">31. And immediately Jesus stretched forth his hand, and caught him, and said to him, O thou of little faith, why didst thou doubt?--</hi>(Also see on <reference osisRef="Mark.6.50">Mr 6:50</reference>.)

31. And immediately Jesus stretched forth his hand, and caught him, and said to him, O thou of little faith, why didst thou doubt?-- (Also see on Mr 6:50.)


<hi type="bold">32. And when they had come into the boat, the wind ceased--</hi>(Also see on <reference osisRef="Mark.6.50">Mr 6:50</reference>.) <chapter eID="Matt.14"/>

32. And when they had come into the boat, the wind ceased-- (Also see on Mr 6:50.)


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Matt.15.1-Matt.15.20">Mt 15:1-20</reference>. Discourse on Ceremonial Pollution. ( = <reference osisRef="Mark.7.1">Mr 7:1</reference>, <reference osisRef="Mark.7.23">23</reference>).</title>
<hi type="bold">The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand (<reference osisRef="John.6.4">Joh 6:4</reference>)--</hi>the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in <reference osisRef="John.7.1">Joh 7:1</reference>.

<hi type="bold">1. Then came to Jesus scribes and Pharisees, which were of Jerusalem--</hi>or "from Jerusalem." Mark (<reference osisRef="Mark.7.1">Mr 7:1</reference>) says they "came from" it: <hi type="bold">a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark (<reference osisRef="Mark.7.2">Mr 7:2</reference>, <reference osisRef="Mark.7.3">3</reference>), "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"--</hi>hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market" (<reference osisRef="Mark.7.4">Mr 7:4</reference>)--"And after market": after any common business, or attending a court of justice, where the Jews, as Webster and Wilkinson remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"

<hi type="bold">saying--</hi>as follows:

CHAPTER 15 Mt 15:1-20. Discourse on Ceremonial Pollution. ( = Mr 7:1, 23). The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand (Joh 6:4)-- the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in Joh 7:1. 1. Then came to Jesus scribes and Pharisees, which were of Jerusalem-- or "from Jerusalem." Mark (Mr 7:1) says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark (Mr 7:2, 3), "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"-- hands not ceremonially cleansed by washing--"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"--literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other--though some understand it, with our version, in the sense of "diligently," "sedulously"--"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market" (Mr 7:4)--"And after market": after any common business, or attending a court of justice, where the Jews, as Webster and Wilkinson remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens--"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"--rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him," saying-- as follows:


2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.


<hi type="bold">3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?--</hi>The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."

3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?-- The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."


<hi type="bold">4. For God commanded, saying, Honour thy father and mother--</hi>(<reference osisRef="Deut.5.16">De 5:16</reference>).

<hi type="bold">and, He that curseth father or mother, let him die the death--</hi>(<reference osisRef="Exod.21.17">Ex 21:17</reference>).

4. For God commanded, saying, Honour thy father and mother-- (De 5:16). and, He that curseth father or mother, let him die the death-- (Ex 21:17).


<hi type="bold">5. But ye say, Whosoever shall say to his father or his mother, It is a gift--</hi>or simply, "A gift!" In Mark (<reference osisRef="Mark.7.11">Mr 7:11</reference>), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.

 by whatsoever thou mightest be profited by me;

5. But ye say, Whosoever shall say to his father or his mother, It is a gift-- or simply, "A gift!" In Mark (Mr 7:11), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses. by whatsoever thou mightest be profited by me;


<hi type="bold">6. And honour not his father or his mother, he shall be free--</hi>that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark (<reference osisRef="Mark.7.12">Mr 7:12</reference>), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.

<hi type="bold">Thus have ye made the commandment of God of none effect--</hi>cancelled or nullified it "by your tradition."

6. And honour not his father or his mother, he shall be free-- that is, It is true, father--mother--that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark (Mr 7:12), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty. Thus have ye made the commandment of God of none effect-- cancelled or nullified it "by your tradition."


<hi type="bold">7. Ye hypocrites, well did Esaias prophesy of you, saying--</hi>(<reference osisRef="Isa.29.13">Is 29:13</reference>).

7. Ye hypocrites, well did Esaias prophesy of you, saying-- (Is 29:13).


<hi type="bold">8. This people draweth nigh unto me with their mouth, &c.--</hi>By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in <reference osisRef="Mark.7.8">Mr 7:8</reference>, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.

8. This people draweth nigh unto me with their mouth, &c.-- By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain--a principle of deep moment in the service of God. "For," it is added in Mr 7:8, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.


<hi type="bold">10. And he called the multitude, and said unto them--</hi>The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.

 Hear and understand:

10. And he called the multitude, and said unto them-- The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God. Hear and understand:


<hi type="bold">11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man--</hi>This is expressed even more emphatically in Mark (<reference osisRef="Mark.7.15">Mr 7:15</reference>, <reference osisRef="Mark.7.16">16</reference>), and it is there added, "If any man have ears to hear, let him hear." As in <reference osisRef="Matt.13.9">Mt 13:9</reference>, this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.

11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man-- This is expressed even more emphatically in Mark (Mr 7:15, 16), and it is there added, "If any man have ears to hear, let him hear." As in Mt 13:9, this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.


<hi type="bold">12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?--</hi>They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.

12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?-- They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.


<hi type="bold">13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up--</hi>They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (<reference osisRef="John.15.1">Joh 15:1</reference>), shall share the same fate.

13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up-- They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (Joh 15:1), shall share the same fate.


<hi type="bold">14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch--</hi>Striking expression of the ruinous effects of erroneous teaching!

14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch-- Striking expression of the ruinous effects of erroneous teaching!


<hi type="bold">15. Then answered Peter and said unto him, Declare unto us this parable--</hi>"when He was entered into the house from the people," says Mark (<reference osisRef="Mark.7.17">Mr 7:17</reference>).

15. Then answered Peter and said unto him, Declare unto us this parable-- "when He was entered into the house from the people," says Mark (Mr 7:17).


<hi type="bold">16. And Jesus said, Are ye also yet without understanding?--</hi>Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better (<reference osisRef="Matt.13.11">Mt 13:11</reference>).

16. And Jesus said, Are ye also yet without understanding?-- Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better (Mt 13:11).


<hi type="bold">17-18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.--</hi>Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!

17-18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.-- Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express--that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!


<hi type="bold">19. For out of the heart proceed evil thoughts--</hi>"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.

<hi type="bold">murders, adulteries, fornications, thefts, false witness, blasphemies--</hi>detractions, whether directed against God or man; here the reference seems to be to the latter. Mark (<reference osisRef="Mark.7.22">Mr 7:22</reference>) adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!

19. For out of the heart proceed evil thoughts-- "evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions. murders, adulteries, fornications, thefts, false witness, blasphemies-- detractions, whether directed against God or man; here the reference seems to be to the latter. Mark (Mr 7:22) adds, "covetousnesses"--or desires after more; "wickednesses"--here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"--meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"--meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"--in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!


<hi type="bold">20. These are the things which defile a man: but to eat with unwashen hands defileth not a man--</hi>Thus does our Lord sum up this whole searching discourse.
 <title type="x-s3"><reference osisRef="Matt.15.21-Matt.15.28">Mt 15:21-28</reference>. The Woman of Canaan and Her Daughter.</title>
 For the exposition, see on <reference osisRef="Mark.7.24-Mark.7.30">Mr 7:24-30</reference>.

20. These are the things which defile a man: but to eat with unwashen hands defileth not a man-- Thus does our Lord sum up this whole searching discourse. Mt 15:21-28. The Woman of Canaan and Her Daughter. For the exposition, see on Mr 7:24-30.


<hi type="bold">23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us--</hi>(Also see on <reference osisRef="Mark.7.26">Mr 7:26</reference>.)

23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us-- (Also see on Mr 7:26.)


<hi type="bold">24. But he answered and said, I am not sent but to the lost sheep of the house of Israel--</hi>(Also see on <reference osisRef="Mark.7.26">Mr 7:26</reference>.)

24. But he answered and said, I am not sent but to the lost sheep of the house of Israel-- (Also see on Mr 7:26.)


<hi type="bold">25. Then came she and worshipped him, saying, Lord, help me--</hi>(Also see on <reference osisRef="Mark.7.26">Mr 7:26</reference>.)
 <title type="x-s3"><reference osisRef="Matt.15.29-Matt.15.39">Mt 15:29-39</reference>. Miracles of Healing--Four Thousand Miraculously Fed.</title>
 For the exposition, see on <reference osisRef="Mark.7.31">Mr 7:31</reference>; <reference osisRef="Mark.8.10">Mr 8:10</reference>.  <chapter eID="Matt.15"/>

25. Then came she and worshipped him, saying, Lord, help me-- (Also see on Mr 7:26.) Mt 15:29-39. Miracles of Healing--Four Thousand Miraculously Fed. For the exposition, see on Mr 7:31; Mr 8:10.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Matt.16.1-Matt.16.12">Mt 16:1-12</reference>. A Sign from Heaven Sought and Refused--Caution against the Leaven of the Pharisees and Sadducees.</title>
 For the exposition, see on <reference osisRef="Mark.8.11-Mark.8.21">Mr 8:11-21</reference>.
 <title type="x-s3"><reference osisRef="Matt.16.13-Matt.16.28">Mt 16:13-28</reference>. Peter's Noble Confession of Christ and the Benediction Pronounced upon Him--Christ's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--His Rebuke of Peter and Warning to All the Twelve. ( = <reference osisRef="Mark.8.27">Mr 8:27</reference>; <reference osisRef="Mark.9.1">9:1</reference>; <reference osisRef="Luke.9.18-Luke.9.27">Lu 9:18-27</reference>).</title>
<hi type="bold">The time of this section--</hi>which is beyond doubt, and will presently be mentioned--is of immense importance, and throws a touching interest around the incidents which it records.

 Peter's Confession, and the Benediction Pronounced upon Him. (<reference osisRef="Matt.16.13-Matt.16.20">Mt 16:13-20</reference>).

<hi type="bold">13. When Jesus came into the coasts--</hi>"the parts," that is, the territory or region. In Mark (<reference osisRef="Mark.8.27">Mr 8:27</reference>) it is "the towns" or "villages."

<hi type="bold">of Cæsarea Philippi--</hi>It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea (<reference osisRef="Acts.10.1">Ac 10:1</reference>) on the northeast coast of the Mediterranean Sea. [Josephus, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.

<hi type="bold">he asked his disciples--</hi>"by the way," says Mark (<reference osisRef="Mark.8.27">Mr 8:27</reference>), and "as He was alone praying," says Luke (<reference osisRef="Luke.9.18">Lu 9:18</reference>).

<hi type="bold">saying, Whom--</hi>or more grammatically, "Who"

<hi type="bold">do men say that I the Son of man am?--</hi>(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mr 8:27; Lu 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (<reference osisRef="Heb.5.7">He 5:7</reference>). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.

CHAPTER 16 Mt 16:1-12. A Sign from Heaven Sought and Refused--Caution against the Leaven of the Pharisees and Sadducees. For the exposition, see on Mr 8:11-21. Mt 16:13-28. Peter's Noble Confession of Christ and the Benediction Pronounced upon Him--Christ's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection--His Rebuke of Peter and Warning to All the Twelve. ( = Mr 8:27; 9:1; Lu 9:18-27). The time of this section-- which is beyond doubt, and will presently be mentioned--is of immense importance, and throws a touching interest around the incidents which it records. Peter's Confession, and the Benediction Pronounced upon Him. (Mt 16:13-20). 13. When Jesus came into the coasts-- "the parts," that is, the territory or region. In Mark (Mr 8:27) it is "the towns" or "villages." of Cæsarea Philippi-- It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea (Ac 10:1) on the northeast coast of the Mediterranean Sea. [Josephus, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death. he asked his disciples-- "by the way," says Mark (Mr 8:27), and "as He was alone praying," says Luke (Lu 9:18). saying, Whom-- or more grammatically, "Who" do men say that I the Son of man am?-- (or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mr 8:27; Lu 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (He 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.


<hi type="bold">14. And they said, Some say that thou art John the Baptist--</hi>risen from the dead. So that Herod Antipas was not singular in his surmise (<reference osisRef="Matt.14.1">Mt 14:1</reference>, 2).

<hi type="bold">some, Elias--</hi>(Compare <reference osisRef="Mark.6.15">Mr 6:15</reference>).

<hi type="bold">and others, Jeremias--</hi>Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"

<hi type="bold">or one of the prophets--</hi>or, as Luke (<reference osisRef="Luke.9.8">Lu 9:8</reference>) expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark (<reference osisRef="Mark.6.15">Mr 6:15</reference>) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.

14. And they said, Some say that thou art John the Baptist-- risen from the dead. So that Herod Antipas was not singular in his surmise (Mt 14:1, 2). some, Elias-- (Compare Mr 6:15). and others, Jeremias-- Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?" or one of the prophets-- or, as Luke (Lu 9:8) expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark (Mr 6:15) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.


<hi type="bold">15. He saith unto them, But whom--</hi>rather, "who."

<hi type="bold">say ye that I am?--</hi>He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain" (<reference osisRef="Isa.49.4">Is 49:4</reference>): Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.

15. He saith unto them, But whom-- rather, "who." say ye that I am?-- He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain" (Is 49:4): Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.


<hi type="bold">16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God--</hi>He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth--not in a tame, prosaic acknowledgment, "I <hi type="bold">believe that Thou art," &c.--</hi>but in the language of adoration--such as one uses in worship, "Thou Art the Christ, the Son of the Living God!" He first owns Him the promised Messiah (see on <reference osisRef="Matt.1.16">Mt 1:16</reference>); then he rises higher, echoing the voice from heaven--"This is My beloved Son, in whom I am well pleased"; and in the important addition--"Son of the Living God"--he recognizes the essential and eternal life of God as in this His Son--though doubtless without that distinct perception afterwards vouchsafed.

16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God-- He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth--not in a tame, prosaic acknowledgment, "I believe that Thou art," &c.-- but in the language of adoration--such as one uses in worship, "Thou Art the Christ, the Son of the Living God!" He first owns Him the promised Messiah (see on Mt 1:16); then he rises higher, echoing the voice from heaven--"This is My beloved Son, in whom I am well pleased"; and in the important addition--"Son of the Living God"--he recognizes the essential and eternal life of God as in this His Son--though doubtless without that distinct perception afterwards vouchsafed.


<hi type="bold">17. And Jesus answered and said unto him, Blessed art thou--</hi>Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time--so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.

<hi type="bold">Simon Bar-jona--</hi>or, "son of Jona" (<reference osisRef="John.1.42">Joh 1:42</reference>), or "Jonas" (<reference osisRef="John.21.15">Joh 21:15</reference>). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him.

<hi type="bold">for flesh and blood hath not revealed it unto thee--</hi>"This is not the fruit of human teaching."

<hi type="bold">but my Father which is in heaven--</hi>In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on <reference osisRef="John.20.17">Joh 20:17</reference>), but either "your Father"--when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so--or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."

17. And Jesus answered and said unto him, Blessed art thou-- Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time--so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return. Simon Bar-jona-- or, "son of Jona" (Joh 1:42), or "Jonas" (Joh 21:15). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him. for flesh and blood hath not revealed it unto thee-- "This is not the fruit of human teaching." but my Father which is in heaven-- In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on Joh 20:17), but either "your Father"--when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so--or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."


<hi type="bold">18. And I say also unto thee--</hi>that is, "As thou hast borne such testimony to Me, even so in return do I to thee."

<hi type="bold">That thou art Peter--</hi>At his first calling, this new name was announced to him as an honor afterwards to be conferred on him (<reference osisRef="John.1.43">Joh 1:43</reference>). Now he gets it, with an explanation of what it was meant to convey.

<hi type="bold">and upon this rock--</hi>As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as Webster and Wilkinson remark, it is perfect, Pierre--pierre.

<hi type="bold">I will build my Church--</hi>not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His Own; a magnificent expression regarding Himself, remarks Bengel--nowhere else occurring in the Gospels.

<hi type="bold">and the gates of hell--</hi>"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.

18. And I say also unto thee-- that is, "As thou hast borne such testimony to Me, even so in return do I to thee." That thou art Peter-- At his first calling, this new name was announced to him as an honor afterwards to be conferred on him (Joh 1:43). Now he gets it, with an explanation of what it was meant to convey. and upon this rock-- As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as Webster and Wilkinson remark, it is perfect, Pierre--pierre. I will build my Church-- not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His Own; a magnificent expression regarding Himself, remarks Bengel--nowhere else occurring in the Gospels. and the gates of hell-- "of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.


<hi type="bold">19. And I will give unto thee the keys of the kingdom of heaven--</hi>the kingdom of God about to be set up on earth

<hi type="bold">and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven--</hi>Whatever this mean, it was soon expressly extended to all the apostles (<reference osisRef="Matt.18.18">Mt 18:18</reference>); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on <reference osisRef="Matt.18.18">Mt 18:18</reference>. One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles--a thing conclusive against the Romish claims in behalf of that apostle.

19. And I will give unto thee the keys of the kingdom of heaven-- the kingdom of God about to be set up on earth and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven-- Whatever this mean, it was soon expressly extended to all the apostles (Mt 18:18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on Mt 18:18. One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles--a thing conclusive against the Romish claims in behalf of that apostle.


<hi type="bold">20. Then charged he his disciples that they should tell no man that he was Jesus the Christ--</hi>Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.

 Announcement of His Approaching Death and Rebuke of Peter (<reference osisRef="Matt.16.21-Matt.16.28">Mt 16:21-28</reference>).

 The occasion here is evidently the same.

20. Then charged he his disciples that they should tell no man that he was Jesus the Christ-- Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not. Announcement of His Approaching Death and Rebuke of Peter (Mt 16:21-28). The occasion here is evidently the same.


<hi type="bold">21. From that time forth began Jesus to show unto his disciples--</hi>that is, with an explicitness and frequency He had never observed before.

<hi type="bold">how that he must go unto Jerusalem and suffer many things--</hi>"and be rejected," (<reference osisRef="Mark.8.31">Mr 8:31</reference>; <reference osisRef="Luke.9.22">Lu 9:22</reference>).

<hi type="bold">of the elders and chief priests and scribes--</hi>not as before, merely by not receiving Him, but by formal deeds.

<hi type="bold">and be killed, and be raised again the third day--</hi>Mark (<reference osisRef="Mark.8.32">Mr 8:32</reference>) adds, that "He spake that saying openly"--"explicitly," or "without disguise."

21. From that time forth began Jesus to show unto his disciples-- that is, with an explicitness and frequency He had never observed before. how that he must go unto Jerusalem and suffer many things-- "and be rejected," (Mr 8:31; Lu 9:22). of the elders and chief priests and scribes-- not as before, merely by not receiving Him, but by formal deeds. and be killed, and be raised again the third day-- Mark (Mr 8:32) adds, that "He spake that saying openly"--"explicitly," or "without disguise."


<hi type="bold">22. Then Peter took him--</hi>aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.

<hi type="bold">and began to rebuke him--</hi>affectionately, yet with a certain generous indignation, to chide Him.

<hi type="bold">saying, Be it far from thee: this shall not be unto thee--</hi>that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (<reference osisRef="John.18.10">Joh 18:10</reference>).

22. Then Peter took him-- aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement. and began to rebuke him-- affectionately, yet with a certain generous indignation, to chide Him. saying, Be it far from thee: this shall not be unto thee-- that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (Joh 18:10).


<hi type="bold">23. But he turned, and said--</hi>in the hearing of the rest; for Mark (<reference osisRef="Mark.8.33">Mr 8:33</reference>) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also.

<hi type="bold">Get thee behind me, Satan--</hi>the same words as He had addressed to the Tempter (<reference osisRef="Luke.4.8">Lu 4:8</reference>); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" (<reference osisRef="Acts.28.5">Ac 28:5</reference>). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror.

<hi type="bold">thou art an offence--</hi>a stumbling-block.

<hi type="bold">unto me--</hi>"Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"

<hi type="bold">for thou savourest not--</hi>thou thinkest not.

<hi type="bold">the things that be of God, but those that be of men--</hi>"Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.

23. But he turned, and said-- in the hearing of the rest; for Mark (Mr 8:33) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also. Get thee behind me, Satan-- the same words as He had addressed to the Tempter (Lu 4:8); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" (Ac 28:5). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror. thou art an offence-- a stumbling-block. unto me-- "Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?" for thou savourest not-- thou thinkest not. the things that be of God, but those that be of men-- "Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.


<hi type="bold">24. Then said Jesus unto his disciples--</hi>Mark (<reference osisRef="Mark.8.34">Mr 8:34</reference>) says, "When He had called the people unto Him, with His disciples also, He said unto them"--turning the rebuke of one into a warning to all.

 If any man will come after me, let him deny himself, and take up his cross, and follow me.

24. Then said Jesus unto his disciples-- Mark (Mr 8:34) says, "When He had called the people unto Him, with His disciples also, He said unto them"--turning the rebuke of one into a warning to all. If any man will come after me, let him deny himself, and take up his cross, and follow me.


<hi type="bold">25. For whosoever will save--</hi>is minded to save, or bent on saving.

<hi type="bold">his life shall lose it, and whosoever will lose his life for my sake shall find it--</hi>(See on <reference osisRef="Matt.10.38">Mt 10:38</reference>,<reference osisRef="Matt.10.39">39</reference>). "A suffering and dying Messiah liketh you ill; but what if His servants shall meet the same fate? They may not; but who follows Me must be prepared for the worst."

25. For whosoever will save-- is minded to save, or bent on saving. his life shall lose it, and whosoever will lose his life for my sake shall find it-- (See on Mt 10:38,39). "A suffering and dying Messiah liketh you ill; but what if His servants shall meet the same fate? They may not; but who follows Me must be prepared for the worst."


<hi type="bold">26. For what is a man profited, if he shall gain the whole world, and lose his own soul--</hi>or forfeit his own soul?

<hi type="bold">or what shall a man give in exchange for his soul?--</hi>Instead of these weighty words, which we find in <reference osisRef="Mark.8.36">Mr 8:36</reference> also, it is thus expressed in <reference osisRef="Luke.9.25">Lu 9:25</reference>: "If he gain the whole world, and lose himself, or be cast away," or better, "If he gain the whole world, and destroy or forfeit himself." How awful is the stake as here set forth! If a man makes the present world--in its various forms of riches, honors, pleasures, and such like--the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world--a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries--but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world; yet, setting over against this gain the forfeiture of his soul--necessarily following the surrender of his whole heart to the world--what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for the soul. Well, what is it?--"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke (<reference osisRef="Mark.8.38">Mr 8:38</reference>; <reference osisRef="Luke.9.26">Lu 9:26</reference>) the following words are added: "Whosoever therefore shall be ashamed of Me and of My words [shall be ashamed of belonging to Me, and ashamed of My Gospel] in this adulterous and sinful generation" (see on <reference osisRef="Matt.12.39">Mt 12:39</reference>), "of him shall the Son of man be ashamed when He cometh in the glory of His Father, with the holy angels." He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to "shame and everlasting contempt" (<reference osisRef="Dan.12.2">Da 12:2</reference>). "O shame," exclaims Bengel, "to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shame is to be nearly past hope. (<reference osisRef="Zeph.3.5">Zep 3:5</reference>; <reference osisRef="Jer.6.15">Jr 6:15</reference>; <reference osisRef="Jer.3.3">3:3</reference>). But when Christ and "His words" are unpopular, the same instinctive desire to stand well with others begets that temptation to be ashamed of Him which only the expulsive power of a higher affection can effectually counteract.

26. For what is a man profited, if he shall gain the whole world, and lose his own soul-- or forfeit his own soul? or what shall a man give in exchange for his soul?-- Instead of these weighty words, which we find in Mr 8:36 also, it is thus expressed in Lu 9:25: "If he gain the whole world, and lose himself, or be cast away," or better, "If he gain the whole world, and destroy or forfeit himself." How awful is the stake as here set forth! If a man makes the present world--in its various forms of riches, honors, pleasures, and such like--the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world--a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries--but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world; yet, setting over against this gain the forfeiture of his soul--necessarily following the surrender of his whole heart to the world--what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for the soul. Well, what is it?--"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke (Mr 8:38; Lu 9:26) the following words are added: "Whosoever therefore shall be ashamed of Me and of My words [shall be ashamed of belonging to Me, and ashamed of My Gospel] in this adulterous and sinful generation" (see on Mt 12:39), "of him shall the Son of man be ashamed when He cometh in the glory of His Father, with the holy angels." He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to "shame and everlasting contempt" (Da 12:2). "O shame," exclaims Bengel, "to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shame is to be nearly past hope. (Zep 3:5; Jr 6:15; 3:3). But when Christ and "His words" are unpopular, the same instinctive desire to stand well with others begets that temptation to be ashamed of Him which only the expulsive power of a higher affection can effectually counteract.


<hi type="bold">27. For the Son of man shall come in the glory of his Father with his angels--</hi>in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure.

 and then he shall reward, &c.

27. For the Son of man shall come in the glory of his Father with his angels-- in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure. and then he shall reward, &c.


<hi type="bold">28. Verily I say unto you, There be some standing here--</hi>"some of those standing here."

<hi type="bold">which shall not taste of death, fill they see the Son of man coming in his kingdom--</hi>or, as in Mark (<reference osisRef="Mark.9.1">Mr 9:1</reference>), "till they see the kingdom of God come with power"; or, as in Luke (<reference osisRef="Luke.9.27">Lu 9:27</reference>), more simply still, "till they see the kingdom of God." The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory. <chapter eID="Matt.16"/>

28. Verily I say unto you, There be some standing here-- "some of those standing here." which shall not taste of death, fill they see the Son of man coming in his kingdom-- or, as in Mark (Mr 9:1), "till they see the kingdom of God come with power"; or, as in Luke (Lu 9:27), more simply still, "till they see the kingdom of God." The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Matt.17.1-Matt.17.13">Mt 17:1-13</reference>. Jesus Is Transfigured--Conversation about Elias. ( = <reference osisRef="Mark.9.2-Mark.9.13">Mr 9:2-13</reference>; <reference osisRef="Luke.9.28-Luke.9.36">Lu 9:28-36</reference>).</title>
 For the exposition, see on <reference osisRef="Luke.9.28-Luke.9.36">Lu 9:28-36</reference>.
 <title type="x-s3"><reference osisRef="Matt.17.14-Matt.17.23">Mt 17:14-23</reference>. Healing of a Demoniac Boy--Second Explicit Announcement by Our Lord of His Approaching Death and Resurrection. ( = <reference osisRef="Mark.9.14-Mark.9.32">Mr 9:14-32</reference>; <reference osisRef="Luke.9.37-Luke.9.45">Lu 9:37-45</reference>).</title>
<hi type="bold">The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it--</hi>the first explicit announcement of His death, and the transfiguration--both being between His third and His fourth and last Passover.

 Healing of the Demoniac and Lunatic Boy (<reference osisRef="Matt.17.14-Matt.17.21">Mt 17:14-21</reference>).

 For the exposition of this portion, see on <reference osisRef="Mark.9.14-Mark.9.32">Mr 9:14-32</reference>.

 Second Announcement of His Death (<reference osisRef="Matt.17.22">Mt 17:22</reference>, <reference osisRef="Matt.17.23">23</reference>).

<hi type="bold">22. And while they abode in Galilee, Jesus said unto them--</hi>Mark (<reference osisRef="Mark.9.30">Mr 9:30</reference>), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.

<hi type="bold">The Son of man shall be betrayed into the hands of men ... And they were exceeding sorry--</hi>Though the shock would not be so great as at the first announcement (<reference osisRef="Matt.16.21">Mt 16:21</reference>, <reference osisRef="Matt.16.22">22</reference>), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (<reference osisRef="Luke.9.43">Lu 9:43</reference>, <reference osisRef="Luke.9.44">44</reference>), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (<reference osisRef="Luke.9.45">Lu 9:45</reference>) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
 <title type="x-s3"><reference osisRef="Matt.17.24-Matt.17.27">Mt 17:24-27</reference>. The Tribute Money.</title>
<hi type="bold">The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone--</hi>for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.

CHAPTER 17 Mt 17:1-13. Jesus Is Transfigured--Conversation about Elias. ( = Mr 9:2-13; Lu 9:28-36). For the exposition, see on Lu 9:28-36. Mt 17:14-23. Healing of a Demoniac Boy--Second Explicit Announcement by Our Lord of His Approaching Death and Resurrection. ( = Mr 9:14-32; Lu 9:37-45). The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it-- the first explicit announcement of His death, and the transfiguration--both being between His third and His fourth and last Passover. Healing of the Demoniac and Lunatic Boy (Mt 17:14-21). For the exposition of this portion, see on Mr 9:14-32. Second Announcement of His Death (Mt 17:22, 23). 22. And while they abode in Galilee, Jesus said unto them-- Mark (Mr 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men... And they were exceeding sorry-- Though the shock would not be so great as at the first announcement (Mt 16:21, 22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Lu 9:43, 44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Lu 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this! Mt 17:24-27. The Tribute Money. The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone-- for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.


<hi type="bold">24. And when they were come to Capernaum, they that received tribute money--</hi>the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see <reference osisRef="Exod.30.13">Ex 30:13</reference>, <reference osisRef="Exod.30.14">14</reference>; <reference osisRef="2Chr.24.6">2Ch 24:6</reference>, <reference osisRef="2Chr.24.9">9</reference>. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in <reference osisRef="Matt.17.25">Mt 17:25</reference> was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.

<hi type="bold">came to Peter--</hi>at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.

<hi type="bold">and said, Doth not your master pay tribute?--</hi>The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."

24. And when they were come to Capernaum, they that received tribute money-- the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Ex 30:13, 14; 2Ch 24:6, 9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mt 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction. came to Peter-- at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative. and said, Doth not your master pay tribute?-- The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."


<hi type="bold">25. He saith, yes--</hi>that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.

<hi type="bold">And when he was come into the house--</hi>Peter's.

<hi type="bold">Jesus prevented him--</hi>anticipated him; according to the old sense of the word "prevent."

<hi type="bold">saying, What thinkest thou, Simon?--</hi>using his family name for familiarity.

<hi type="bold">of whom do the kings of the earth take custom--</hi>meaning custom on goods exported or imported.

<hi type="bold">or tribute--</hi>meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.

<hi type="bold">of their own children, or of strangers--</hi>This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.

25. He saith, yes-- that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master. And when he was come into the house-- Peter's. Jesus prevented him-- anticipated him; according to the old sense of the word "prevent." saying, What thinkest thou, Simon?-- using his family name for familiarity. of whom do the kings of the earth take custom-- meaning custom on goods exported or imported. or tribute-- meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax. of their own children, or of strangers-- This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.


<hi type="bold">26. Peter saith unto him, Of strangers--</hi>"of those not their children."

<hi type="bold">Jesus saith unto him, Then are the children free--</hi>By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: <hi type="bold">"This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me--</hi>I AM FREE."

26. Peter saith unto him, Of strangers-- "of those not their children." Jesus saith unto him, Then are the children free-- By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)--this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:--namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me-- I AM FREE."


<hi type="bold">27. Notwithstanding, lest we should offend--</hi>stumble.

<hi type="bold">them--</hi>all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.

<hi type="bold">go thou to the sea--</hi>Capernaum, it will be remembered, lay on the Sea of Galilee.

<hi type="bold">and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--</hi>a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,

<hi type="bold">that take, and give unto them for me and thee--</hi>literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (<reference osisRef="Exod.30.12">Ex 30:12</reference>)--in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple. <chapter eID="Matt.17"/>

27. Notwithstanding, lest we should offend-- stumble. them-- all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it. go thou to the sea-- Capernaum, it will be remembered, lay on the Sea of Galilee. and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money-- a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds, that take, and give unto them for me and thee-- literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Ex 30:12)--in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Matt.18.1-Matt.18.9">Mt 18:1-9</reference>. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching. ( = <reference osisRef="Mark.9.33-Mark.9.50">Mr 9:33-50</reference>; <reference osisRef="Luke.9.46-Luke.9.50">Lu 9:46-50</reference>).</title>
 For the exposition, see on <reference osisRef="Mark.9.33-Mark.9.50">Mr 9:33-50</reference>.
 <title type="x-s3"><reference osisRef="Matt.18.10-Matt.18.35">Mt 18:10-35</reference>. Further Teaching on the Same Subject, Including the Parable of the Unmerciful Debtor.</title>
 Same Subject (<reference osisRef="Matt.18.10-Matt.18.20">Mt 18:10-20</reference>).

<hi type="bold">10. Take heed that ye despise--</hi>stumble.

<hi type="bold">not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--</hi>A <hi type="bold">difficult verse; but perhaps the following may be more than an illustration:--</hi>Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (<reference osisRef="Heb.1.13">He 1:13</reference>; <reference osisRef="John.1.51">Joh 1:51</reference>), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.

CHAPTER 18 Mt 18:1-9. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching. ( = Mr 9:33-50; Lu 9:46-50). For the exposition, see on Mr 9:33-50. Mt 18:10-35. Further Teaching on the Same Subject, Including the Parable of the Unmerciful Debtor. Same Subject (Mt 18:10-20). 10. Take heed that ye despise-- stumble. not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven-- A difficult verse; but perhaps the following may be more than an illustration:-- Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (He 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.


<hi type="bold">11. For the Son of man is come to save that which was lost--</hi>or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from <reference osisRef="Matt.18.14">Mt 18:14</reference>.

11. For the Son of man is come to save that which was lost-- or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mt 18:14.


<hi type="bold">12-13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.--</hi>This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in <reference osisRef="Luke.15.4-Luke.15.7">Lu 15:4-7</reference>. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,

12-13. How think ye? If a man have an hundred sheep, and one of them be gone astray, &c.-- This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in Lu 15:4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,


<hi type="bold">14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish--</hi>How, then, can He but visit for those "offenses" which endanger the souls of these little ones?

14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish-- How, then, can He but visit for those "offenses" which endanger the souls of these little ones?


<hi type="bold">15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.--</hi>Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke--so gentle and captivating, yet so dignified and divine--under which they would doubtless be smarting, perhaps each would be saying, It was not I <hi type="bold">that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"--</hi>as the Jews did Gentiles and publicans.

15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.-- Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke--so gentle and captivating, yet so dignified and divine--under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"-- as the Jews did Gentiles and publicans.


<hi type="bold">18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven--</hi>Here, what had been granted but a short time before to Peter only (see on <reference osisRef="Matt.16.19">Mt 16:19</reference>) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on <reference osisRef="John.20.23">Joh 20:23</reference>.

18. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven-- Here, what had been granted but a short time before to Peter only (see on Mt 16:19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. But see on Joh 20:23.


19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.


<hi type="bold">20. For where two or three are gathered together in my name--</hi>or "unto my name."

<hi type="bold">there am I in the midst of them--</hi>On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final--such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord--anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise--or at least was in danger of giving rise--to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters--yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected--to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing--for that might be with very jarring ideas of the thing to be desired--but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"--not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"--the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned--to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit--their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.

 Parable of the Unmerciful Debtor (<reference osisRef="Matt.18.21-Matt.18.35">Mt 18:21-35</reference>).

20. For where two or three are gathered together in my name-- or "unto my name." there am I in the midst of them-- On this passage--so full of sublime encouragement to Christian union in action and prayer--observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final--such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord--anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise--or at least was in danger of giving rise--to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters--yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected--to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing--for that might be with very jarring ideas of the thing to be desired--but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"--not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"--the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned--to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit--their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward. Parable of the Unmerciful Debtor (Mt 18:21-35).


<hi type="bold">21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?--</hi>In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.

<hi type="bold">till seven times?--</hi>This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?-- In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it. till seven times?-- This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?


<hi type="bold">22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven--</hi>that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on <reference osisRef="Luke.17.3">Lu 17:3</reference>, <reference osisRef="Luke.17.4">4</reference>).

22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven-- that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lu 17:3, 4).


<hi type="bold">23. Therefore--</hi>"with reference to this matter."

<hi type="bold">is the kingdom of heaven likened unto a certain king, which would take account of his servants--</hi>or, would scrutinize the accounts of his revenue collectors.

23. Therefore-- "with reference to this matter." is the kingdom of heaven likened unto a certain king, which would take account of his servants-- or, would scrutinize the accounts of his revenue collectors.


<hi type="bold">24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents--</hi>If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.

24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents-- If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.


<hi type="bold">25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made--</hi>(See <reference osisRef="2Kgs.4.1">2Ki 4:1</reference>; <reference osisRef="Neh.5.8">Ne 5:8</reference>; <reference osisRef="Lev.25.39">Le 25:39</reference>).

25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made-- (See 2Ki 4:1; Ne 5:8; Le 25:39).


<hi type="bold">26. The servant therefore fell down, and worshipped him--</hi>or did humble obeisance to him.

<hi type="bold">saying, Lord, have patience with me, and I will pay thee all--</hi>This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.

26. The servant therefore fell down, and worshipped him-- or did humble obeisance to him. saying, Lord, have patience with me, and I will pay thee all-- This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.


<hi type="bold">27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt--</hi>Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.

27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt-- Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.


<hi type="bold">28. But the same servant went out, and found one of his fellow servants--</hi>Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See <reference osisRef="Matt.18.33">Mt 18:33</reference>, below.)

<hi type="bold">which owed him an hundred pence--</hi>If Jewish money is intended, this debt was to the other less than one to a million.

<hi type="bold">and he laid hands on him, and took him by the throat--</hi>he seized and throttled him.

<hi type="bold">saying, Pay me that thou owest--</hi>Mark the mercilessness even of the tone.

28. But the same servant went out, and found one of his fellow servants-- Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33, below.) which owed him an hundred pence-- If Jewish money is intended, this debt was to the other less than one to a million. and he laid hands on him, and took him by the throat-- he seized and throttled him. saying, Pay me that thou owest-- Mark the mercilessness even of the tone.


<hi type="bold">29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all--</hi>The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.

29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all-- The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.


<hi type="bold">30. And he would not; but went and cast him into prison, till he should pay the debt, &c.--</hi>Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.

30. And he would not; but went and cast him into prison, till he should pay the debt, &c.-- Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.


32-33. Then his lord, after that he had called him, said unto him, O <hi type="bold">thou wicked servant, &c.--</hi>Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.

32-33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.-- Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.


<hi type="bold">34. And his lord was wroth, and delivered him to the tormentors--</hi>more than jailers; denoting the severity of the treatment which he thought such a case demanded.

 till he should pay all that was due unto him.

34. And his lord was wroth, and delivered him to the tormentors-- more than jailers; denoting the severity of the treatment which he thought such a case demanded. till he should pay all that was due unto him.


<hi type="bold">35. So likewise--</hi>in this spirit, or on this principle.

 shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.  <chapter eID="Matt.18"/>

35. So likewise-- in this spirit, or on this principle. shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.