mh_parser/vol_split/40 - Matthew/Chapter 16.xml

<div2 id="Matt.xvii" n="xvii" next="Matt.xviii" prev="Matt.xvi" progress="18.61%" title="Chapter XVI">
<h2 id="Matt.xvii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="Matt.xvii-p1">None of Christ's miracles are recorded in this
chapter, but four of his discourses. Here is, I. A conference with
the Pharisees, who challenged him to show them a sign from heaven,
<scripRef id="Matt.xvii-p1.1" osisRef="Bible:Matt.16.1-Matt.16.4" parsed="|Matt|16|1|16|4" passage="Mt 16:1-4">ver. 1-4</scripRef>. II. Another with
his disciples about the leaven of the Pharisees, <scripRef id="Matt.xvii-p1.2" osisRef="Bible:Matt.16.5-Matt.16.12" parsed="|Matt|16|5|16|12" passage="Mt 16:5-12">ver. 5-12</scripRef>. III. Another with them
concerning himself, as the Christ, and concerning his church built
upon him, <scripRef id="Matt.xvii-p1.3" osisRef="Bible:Matt.16.13-Matt.16.20" parsed="|Matt|16|13|16|20" passage="Mt 16:13-20">ver. 13-20</scripRef>.
IV. Another concerning his sufferings for them, and theirs for him,
<scripRef id="Matt.xvii-p1.4" osisRef="Bible:Matt.16.21-Matt.16.28" parsed="|Matt|16|21|16|28" passage="Mt 16:21-28">ver. 21-28</scripRef>. And all
these are written for our learning.</p>
<scripCom id="Matt.xvii-p1.5" osisRef="Bible:Matt.16" parsed="|Matt|16|0|0|0" passage="Mt 16" type="Commentary"/>
<scripCom id="Matt.xvii-p1.6" osisRef="Bible:Matt.16.1-Matt.16.4" parsed="|Matt|16|1|16|4" passage="Mt 16:1-4" type="Commentary"/><div class="Commentary" id="Bible:Matt.16.1-Matt.16.4">
<h4 id="Matt.xvii-p1.7">The Sign of the Prophet
Jonas.</h4>
<p class="passage" id="Matt.xvii-p2">1 The Pharisees also with the Sadducees came,
and tempting desired him that he would show them a sign from
heaven.   2 He answered and said unto them, When it is
evening, ye say, <i>It will be</i> fair weather: for the sky is
red.   3 And in the morning, <i>It will be</i> foul weather to
day: for the sky is red and lowring. O <i>ye</i> hypocrites, ye can
discern the face of the sky; but can ye not <i>discern</i> the
signs of the times?   4 A wicked and adulterous generation
seeketh after a sign; and there shall no sign be given unto it, but
the sign of the prophet Jonas. And he left them, and departed.</p>
<p class="indent" id="Matt.xvii-p3">We have here Christ's discourse with the
Pharisees and Sadducees, men at variance among themselves, as
appears <scripRef id="Matt.xvii-p3.1" osisRef="Bible:Acts.23.7-Acts.23.8" parsed="|Acts|23|7|23|8" passage="Ac 23:7,8">Acts xxiii. 7, 8</scripRef>,
and yet unanimous in their opposition to Christ; because his
doctrine did equally overthrow the errors and heresies of the
Sadducees, who denied the existence of spirits and a future state;
and the pride, tyranny, and hypocrisy of the Pharisees, who were
the great imposters of the traditions of the elders. Christ and
Christianity meet with opposition on all hands. Observe,</p>
<p class="indent" id="Matt.xvii-p4">I. Their demand, and the design of it.</p>
<p class="indent" id="Matt.xvii-p5">1. The demand was of a sign from heaven;
this they desired him to show them; pretending they were very
willing to be satisfied and convinced, when really they were far
from being so, but sought excuses from an obstinate infidelity.
That which they pretended to desire was,</p>
<p class="indent" id="Matt.xvii-p6">(1.) Some other sign than what they had yet
had. They had great plenty of signs; every miracle Christ wrought
was a sign, for <i>no man could do what he did unless God were with
him.</i> But this will not serve, they must have a sign of their
own choosing; they despised those signs which relieved the
necessity of the sick and sorrowful, and insisted upon some sign
which gratify the curiosity of the proud. It is fit that the proofs
of divine revelation should be chosen by the wisdom of God, not by
the follies and fancies of men. The evidence that is given is
sufficient to satisfy an unprejudiced understanding, but was not
intended to please a vain humour. And it is an instance of the
deceitfulness of the heart, to think that we should be wrought upon
by the means and advantages which we have not, while we slight
those which we have. <i>If we hear not Moses and the prophets,</i>
neither would we be wrought upon <i>though one rose from the
dead.</i></p>
<p class="indent" id="Matt.xvii-p7">(2.) It must be a sign from heaven. They
would have such miracles to prove his commission, as were wrought
at the giving of the law upon mount Sinai: thunder, and lightening,
and the voice of words, were the sign from heaven they required.
Whereas the sensible signs and terrible ones were not agreeable to
the spiritual and comfortable dispensation of the gospel. Now the
word comes more nigh us (<scripRef id="Matt.xvii-p7.1" osisRef="Bible:Rom.10.8" parsed="|Rom|10|8|0|0" passage="Ro 10:8">Rom. x.
8</scripRef>), and therefore the miracles do so, and do not oblige
us to keep such a distance as these did, <scripRef id="Matt.xvii-p7.2" osisRef="Bible:Heb.12.18" parsed="|Heb|12|18|0|0" passage="Heb 12:18">Heb. xii. 18</scripRef>.</p>
<p class="indent" id="Matt.xvii-p8">2. The design was to tempt him; not to be
taught by him, but to ensnare him. If he should show them a sign
from heaven, they would attribute it to a confederacy with the
<i>prince of the power of the air;</i> if he should not, as they
supposed he would not, they would have that to say for themselves,
<i>why they did not believe on him.</i> They now tempted Christ as
Israel did, <scripRef id="Matt.xvii-p8.1" osisRef="Bible:1Cor.10.9" parsed="|1Cor|10|9|0|0" passage="1Co 10:9">1 Cor. x. 9</scripRef>.
And observe their perverseness; <i>then,</i> when they had signs
from heaven, they tempted Christ, saying, <i>Can he furnish a table
in the wilderness?</i> Now that he had furnished a table in the
wilderness, they tempted him, saying, <i>Can he give us a sign from
heaven?</i></p>
<p class="indent" id="Matt.xvii-p9">II. Christ's reply to this demand; lest
they should be <i>wise in their own conceit,</i> he <i>answered
these fools according to their folly,</i> <scripRef id="Matt.xvii-p9.1" osisRef="Bible:Prov.26.5" parsed="|Prov|26|5|0|0" passage="Pr 26:5">Prov. xxvi. 5</scripRef>. In his answer,</p>
<p class="indent" id="Matt.xvii-p10">1. He condemns their overlooking of the
signs they had, <scripRef id="Matt.xvii-p10.1" osisRef="Bible:Matt.16.2-Matt.16.3" parsed="|Matt|16|2|16|3" passage="Mt 16:2,3"><i>v.</i> 2,
3</scripRef>. They were seeking for the signs of the kingdom of
God, when it was already among them. <i>The Lord was in this
place,</i> and they <i>knew it not.</i> Thus their unbelieving
ancestors, when miracles were their daily bread, asked, <i>Is the
Lord among us, or is he not?</i></p>
<p class="indent" id="Matt.xvii-p11">To expose this, he observes to them,</p>
<p class="indent" id="Matt.xvii-p12">(1.) Their skilfulness and sagacity in
other things, particularly in natural prognostications of the
weather; "You know that a red sky over-night is a presage of fair
weather, and a red sky in the morning of foul weather." There are
common rules drawn from observation and experience, by which it is
easy to foretel very probably what weather it will be. When second
causes have begun to work, we may easily guess at their issue, so
uniform is nature in its motions, and so consistent with itself. We
<i>know not the balancing of the clouds</i> (<scripRef id="Matt.xvii-p12.1" osisRef="Bible:Job.37.16" parsed="|Job|37|16|0|0" passage="Job 37:16">Job xxxvii. 16</scripRef>), but we may spell something
from the faces of them. This gives no countenance at all to the
wild and ridiculous predictions of <i>the astrologers, the
star-gazers, and the monthly prognosticators</i> (<scripRef id="Matt.xvii-p12.2" osisRef="Bible:Isa.47.13" parsed="|Isa|47|13|0|0" passage="Isa 47:13">Isa. xlvii. 13</scripRef>) concerning the
weather long before, with which weak and foolish people are imposed
upon; we are sure, in general, that <i>seed-time and harvest, cold
and heat, summer and winter, shall not cease.</i> But as to the
particulars, till, by the weather-glasses, or otherwise, we
perceive the immediate signs and harbingers of the change of
weather, it is not for us to know, no, not <i>that</i> concerning
the times and seasons. Let it suffice, that it shall be what
weather pleases God; and that which pleases God, should not
displease us.</p>
<p class="indent" id="Matt.xvii-p13">(2.) Their sottishness and stupidity in the
concerns of their souls; <i>Can ye not discern the signs of the
times?</i></p>
<p class="indent" id="Matt.xvii-p14">[1.] "Do you not see that the Messiah is
come?" The sceptre was departed from Judah, Daniel's weeks were
just expiring, and yet they regarded not. The miracles Christ
wrought, and the gathering of the people to him, were plain
indications that the <i>kingdom of heaven was at hand,</i> that
this was <i>the day of their visitation.</i> Note, <i>First,</i>
There are signs of the times, by which wise and upright men are
enabled to make moral prognostications, and so far to understand
the motions and methods of Providence, as from thence to take their
measures, and to know what Israel ought to do, as the men of
Issachar, as the physician from some certain symptoms finds a
crisis formed. <i>Secondly,</i> There are many who are skilful
enough in other things, and yet cannot or will not discern the day
of their opportunities, are not aware of the wind when it is fair
for them, and so let slip the gale. See <scripRef id="Matt.xvii-p14.1" osisRef="Bible:Jer.8.7 Bible:Isa.1.3" parsed="|Jer|8|7|0|0;|Isa|1|3|0|0" passage="Jer 8:7,Isa 1:3">Jer. viii. 7; Isa. i. 3</scripRef>.
<i>Thirdly,</i> It is great hypocrisy, when we slight the signs of
God's ordaining, to seek for signs of our own prescribing.</p>
<p class="indent" id="Matt.xvii-p15">[2.] "Do not you foresee your own ruin
coming for rejecting him? You will not entertain the gospel of
peace, and can you not evidently discern that hereby you pull an
inevitable destruction upon your own heads?" Note, It is the
undoing of multitudes, that they are not aware what will be the end
of their refusing Christ.</p>
<p class="indent" id="Matt.xvii-p16">2. He refuses to give them any other sign
(<scripRef id="Matt.xvii-p16.1" osisRef="Bible:Matt.16.4" parsed="|Matt|16|4|0|0" passage="Mt 16:4"><i>v.</i> 4</scripRef>), as he had
done before in the same words, <scripRef id="Matt.xvii-p16.2" osisRef="Bible:Matt.12.39" parsed="|Matt|12|39|0|0" passage="Mt 12:39"><i>ch.</i> xii. 39</scripRef>. Those that persist in the
same iniquities, must expect to meet with the same reproofs. Here,
as there, (1.) He calls them <i>an adulterous generation;</i>
because, while they professed themselves of the true church and
spouse of God, they treacherously departed from him, and brake
their covenants with him. The Pharisees were <i>a generation pure
in their own eyes,</i> having the way of the adulterous woman, that
thinks she has done no wickedness, <scripRef id="Matt.xvii-p16.3" osisRef="Bible:Prov.30.20" parsed="|Prov|30|20|0|0" passage="Pr 30:20">Prov. xxx. 20</scripRef>. (2.) He refuses to gratify
their desire. Christ will not be prescribed to; <i>we ask, and have
not, because we ask amiss.</i> (3.) He refers them to the sign of
the prophet Jonas, which should yet be given them; his resurrection
from the dead, and his preaching by his apostles to the Gentiles;
these were reserved for the last and highest evidences of his
divine mission. Note, Though the fancies of proud men shall not be
humoured, yet the faith of the humble shall be supported, and the
unbelief of them that perish left for ever inexcusable, and
<i>every mouth shall be stopped.</i></p>
<p class="indent" id="Matt.xvii-p17">This discourse broke off abruptly; <i>he
left them and departed.</i> Christ will not tarry long with those
that tempt him, but justly withdraws from those that are disposed
to quarrel with him. He left them as irreclaimable; <i>Let them
alone.</i> He left them to themselves, left them in the hand of
their own counsels; <i>so he gave them up to their own hearts'
lust.</i></p>
</div><scripCom id="Matt.xvii-p17.1" osisRef="Bible:Matt.16.5-Matt.16.12" parsed="|Matt|16|5|16|12" passage="Mt 16:5-12" type="Commentary"/><div class="Commentary" id="Bible:Matt.16.5-Matt.16.12">
<h4 id="Matt.xvii-p17.2">Of the Leaven of the
Pharisees.</h4>
<p class="passage" id="Matt.xvii-p18">5 And when his disciples were come to the other
side, they had forgotten to take bread.   6 Then Jesus said
unto them, Take heed and beware of the leaven of the Pharisees and
of the Sadducees.   7 And they reasoned among themselves,
saying, <i>It is</i> because we have taken no bread.   8
<i>Which</i> when Jesus perceived, he said unto them, O ye of
little faith, why reason ye among yourselves, because ye have
brought no bread?   9 Do ye not yet understand, neither
remember the five loaves of the five thousand, and how many baskets
ye took up?   10 Neither the seven loaves of the four
thousand, and how many baskets ye took up?   11 How is it that
ye do not understand that I spake <i>it</i> not to you concerning
bread, that ye should beware of the leaven of the Pharisees and of
the Sadducees?   12 Then understood they how that he bade
<i>them</i> not beware of the leaven of bread, but of the doctrine
of the Pharisees and of the Sadducees.</p>
<p class="indent" id="Matt.xvii-p19">We have here Christ's discourse with his
disciples concerning bread, in which, as in many other discourses,
he speaks to them of spiritual things under a similitude, and they
misunderstand him of carnal things. The occasion of it was, their
forgetting to victual their ship, and to take along with them
provisions for their family on the other side of the water; usually
they carried bread along with them, because they were sometimes in
desert places; and when they were not, yet they would not be
burthensome. But now they forgot; we will hope it was because their
minds and memories were filled with better things. Note, Christ's
disciples are often such as have no great forecast for the
world.</p>
<p class="indent" id="Matt.xvii-p20">I. Here is the caution Christ gave them, to
<i>beware of the leaven of the Pharisees.</i> He had now been
discoursing with the Pharisees and Sadducees, and saw them to be
men of such a spirit, that it was necessary to caution his
disciples to have nothing to do with them. Disciples are in most
danger from hypocrites; against those that are openly vicious they
stand upon their guard, but against Pharisees, who are great
pretenders to devotion, and Sadducees, who pretend to a free and
impartial search after truth, they commonly lie unguarded: and
therefore the caution is doubted, <i>Take heed, and beware.</i></p>
<p class="indent" id="Matt.xvii-p21">The corrupt principles and practices of the
Pharisees and Sadducees are compared to leaven; they were souring,
and swelling, and spreading, like leaven; they fermented wherever
they came.</p>
<p class="indent" id="Matt.xvii-p22">II. Their mistake concerning this caution,
<scripRef id="Matt.xvii-p22.1" osisRef="Bible:Matt.16.7" parsed="|Matt|16|7|0|0" passage="Mt 16:7"><i>v.</i> 7</scripRef>. They thought
Christ hereby upbraided them with their improvidence and
forgetfulness, that they were so busy attending to his discourse
with the Pharisees, that <i>therefore</i> they forgot their private
concerns. Or, because having no bread of their own with them, they
must be beholden to their friends for supply, he would not have
them to ask it of the Pharisees and Sadducees, nor to receive of
<i>their</i> alms, because he would not so far countenance them;
or, for fear, lest, under pretence of feeding them, they should do
them a mischief. Or, they took it for a caution, not to be familiar
with the Pharisees and Sadducees, not to eat with them (<scripRef id="Matt.xvii-p22.2" osisRef="Bible:Prov.23.6" parsed="|Prov|23|6|0|0" passage="Pr 23:6">Prov. xxiii. 6</scripRef>), whereas the danger
was not in their bread (Christ himself did eat with them, <scripRef id="Matt.xvii-p22.3" osisRef="Bible:Luke.7.36 Bible:Luke.11.37 Bible:Luke.14.1" parsed="|Luke|7|36|0|0;|Luke|11|37|0|0;|Luke|14|1|0|0" passage="Lu 7:36,11:37,14:1">Luke vii. 36; xi. 37; xiv.
1</scripRef>), but in their principles.</p>
<p class="indent" id="Matt.xvii-p23">III. The reproof Christ gave them for
this.</p>
<p class="indent" id="Matt.xvii-p24">1. He reproves their distrust of his
ability and readiness to supply them in this strait (<scripRef id="Matt.xvii-p24.1" osisRef="Bible:Matt.16.8" parsed="|Matt|16|8|0|0" passage="Mt 16:8"><i>v.</i> 8</scripRef>); "<i>O ye of little
faith,</i> why are ye in such perplexity because ye have <i>taken
no bread,</i> that ye can mind nothing else, that ye think your
Master is as full of it as you, and apply every thing he saith to
that?" He does not chide them for their little forecast, as they
expected he would. Note, Parents and masters must not be angry at
the forgetfulness of their children and servants, more than is
necessary to make them take more heed another time; we are all apt
to be forgetful of our duty. This should serve to excuse a fault,
<i>Peradventure it was an oversight.</i> See how easily Christ
forgave his disciples' carelessness, though it was in such a
material point as taking bread; and do likewise. But that which he
chides them for is their little faith.</p>
<p class="indent" id="Matt.xvii-p25">(1.) He would have them to depend upon him
for supply, though it were in a wilderness, and not to disquiet
themselves with anxious thoughts about it. Note, Though Christ's
disciples be brought into wants and straits, through their own
carelessness and incogitancy, yet he encourages them to trust in
him for relief. We must not therefore use this as an excuse for our
want of charity to those who are really poor, that they should have
minded their own affairs better, and then they would not have been
in need. It may be so, but they must not therefore be left to
starve when they are in need.</p>
<p class="indent" id="Matt.xvii-p26">(2.) He is displeased at their solicitude
in this matter. The weakness and shiftlessness of good people in
their worldly affairs is that for which men are apt to condemn
them; but it is not such an offence to Christ as their inordinate
care and anxiety about those things. We must endeavour to keep the
mean between the extremes of carelessness and carefulness; but of
the two, the excess of thoughtfulness about the world worst becomes
Christ's disciples. "<i>O ye of little faith,</i> why are ye
disquieted for want of bread?" Note, To distrust Christ, and to
disturb ourselves when we are in straits and difficulties, is an
evidence of the weakness of our faith, which, if it were in
exercise as it should be, would ease us of the burthen of care, by
casting it on the Lord, who <i>careth for us.</i></p>
<p class="indent" id="Matt.xvii-p27">(3.) The aggravation of their distrust was
the experience they had so lately had of the power and goodness of
Christ in providing for them, <scripRef id="Matt.xvii-p27.1" osisRef="Bible:Matt.16.9-Matt.16.10" parsed="|Matt|16|9|16|10" passage="Mt 16:9,10"><i>v.</i> 9, 10</scripRef>. Though they had no bread
with them, they had him with them who could provide bread for them.
If they had not the cistern, they had the Fountain. <i>Do ye not
yet understand, neither remember?</i> Note, Christ's disciples are
often to be blamed for the shallowness of their understandings, and
the slipperiness of their memories. "Have ye forgot those repeated
instances of merciful and miraculous supplies; five thousand fed
with five loaves, and four thousand with seven loaves, and yet they
had enough and to spare? Remember <i>how many baskets ye took
up.</i>" These baskets were intended for memorials, by which to
keep the mercy in remembrance, as the pot of manna which was
preserved in the ark, <scripRef id="Matt.xvii-p27.2" osisRef="Bible:Exod.16.32" parsed="|Exod|16|32|0|0" passage="Ex 16:32">Exod. xvi.
32</scripRef>. The fragments of those meals would be a feast now;
and he that could furnish them with such an overplus then, surely
could furnish them with what was necessary now. That meat for their
bodies was intended to be meat or their faith (<scripRef id="Matt.xvii-p27.3" osisRef="Bible:Ps.74.14" parsed="|Ps|74|14|0|0" passage="Ps 74:14">Ps. lxxiv. 14</scripRef>), which therefore they should
have lived upon, now that they had forgotten to take bread. Note,
We are <i>therefore</i> perplexed with present cares and distrusts,
because we do not duly remember our former experiences of divine
power and goodness.</p>
<p class="indent" id="Matt.xvii-p28">2. He reproves their misunderstanding of
the caution he gave them (<scripRef id="Matt.xvii-p28.1" osisRef="Bible:Matt.16.11" parsed="|Matt|16|11|0|0" passage="Mt 16:11"><i>v.</i>
11</scripRef>); <i>How is it that you do not understand?</i> Note,
Christ's disciples may well be ashamed of the slowness and dulness
of their apprehensions in divine things; especially when they have
long enjoyed the means of grace; <i>I spake it not unto you
concerning bread.</i> He took it ill, (1.) That they should think
him as thoughtful about bread as they were; whereas his <i>meat and
drink were to do his Father's will.</i> (2.) That they should be so
little acquainted with his way of preaching, as to take that
literally which he spoke by way of parable; and should thus make
themselves like the multitude, who, when Christ spoke to them in
parables, seeing, saw not, and hearing, heard not, <scripRef id="Matt.xvii-p28.2" osisRef="Bible:Matt.13.13" parsed="|Matt|13|13|0|0" passage="Mt 13:13"><i>ch.</i> xiii. 13</scripRef>.</p>
<p class="indent" id="Matt.xvii-p29">IV. The rectifying of the mistake by this
reproof (<scripRef id="Matt.xvii-p29.1" osisRef="Bible:Matt.16.12" parsed="|Matt|16|12|0|0" passage="Mt 16:12"><i>v.</i> 12</scripRef>);
<i>Then understood they</i> what he meant. Note, Christ
<i>therefore</i> shows us our folly and weakness, that we may stir
up ourselves to take things right. He did not tell them expressly
what he meant, but repeated what he had said, that they should
beware of the leaven; and so obliged them, by comparing this with
his other discourses, to arrive at the sense of it in their own
thoughts. Thus Christ teaches by the Spirit of wisdom in the heart,
opening the understanding to the Spirit of revelation in the word.
And those truths are most precious, which we have thus digged for,
and have found out after some mistakes. Though Christ did not tell
them plainly, yet now they were aware that by the leaven of the
Pharisees and Sadducees, he meant their doctrine and way, which
were corrupt and vicious, but, as they managed them, very apt to
insinuate themselves into the minds of men like leaven, and to
<i>eat like a canker.</i> They were leading men, and were had in
reputation, which made the danger of infection by their errors the
greater. In our age, we may reckon atheism and deism to be the
leaven of the Sadducees, and popery to be the leaven of the
Pharisees, against both which it concerns all Christians to stand
upon their guard.</p>
</div><scripCom id="Matt.xvii-p29.2" osisRef="Bible:Matt.16.13-Matt.16.20" parsed="|Matt|16|13|16|20" passage="Mt 16:13-20" type="Commentary"/><div class="Commentary" id="Bible:Matt.16.13-Matt.16.20">
<h4 id="Matt.xvii-p29.3">Christ's Conference with His
Disciples.</h4>
<p class="passage" id="Matt.xvii-p30">13 When Jesus came into the coasts of Cæsarea
Philippi, he asked his disciples, saying, Whom do men say that I
the Son of man am?   14 And they said, Some <i>say that thou
art</i> John the Baptist: some, Elias; and others, Jeremias, or one
of the prophets.   15 He saith unto them, But whom say ye that
I am?   16 And Simon Peter answered and said, Thou art the
Christ, the Son of the living God.   17 And Jesus answered and
said unto him, Blessed art thou, Simon Bar-jona: for flesh and
blood hath not revealed <i>it</i> unto thee, but my Father which is
in heaven.   18 And I say also unto thee, That thou art Peter,
and upon this rock I will build my church; and the gates of hell
shall not prevail against it.   19 And I will give unto thee
the keys of the kingdom of heaven: and whatsoever thou shalt bind
on earth shall be bound in heaven: and whatsoever thou shalt loose
on earth shall be loosed in heaven.   20 Then charged he his
disciples that they should tell no man that he was Jesus the
Christ.</p>
<p class="indent" id="Matt.xvii-p31">We have here a private conference which
Christ had with his disciples concerning himself. It was in the
coasts of Cesarea Philippi, the utmost borders of the land of
Canaan northward; there in that remote corner, perhaps, there was
less flocking after him than in other places, which gave him
leisure for this private conversation with his disciples. Note,
When ministers are abridged in their public work, they should
endeavour to do the more in their own families.</p>
<p class="indent" id="Matt.xvii-p32">Christ is here catechising his
disciples.</p>
<p class="indent" id="Matt.xvii-p33">I. He enquires what the opinions of others
were concerning him; <i>Who do men say that I, the Son of man,
am?</i></p>
<p class="indent" id="Matt.xvii-p34">1. He calls himself the <i>Son of man;</i>
which may be taken either, (1.) As a title common to him with
others. He was called, and justly, <i>the Son of God,</i> for so he
was (<scripRef id="Matt.xvii-p34.1" osisRef="Bible:Luke.1.35" parsed="|Luke|1|35|0|0" passage="Lu 1:35">Luke i. 35</scripRef>); but he
called himself the Son of man; for he is really and truly "Man,
made of a woman." In courts of honour, it is a rule to distinguish
men by their highest titles; but Christ, having now emptied
himself, though he was the Son of God, will be known by the style
and title of the Son of man. Ezekiel was often so called to
<i>keep</i> him humble; Christ called himself so, to show that he
<i>was</i> humble. Or, (2.) As a title peculiar to him as Mediator.
He is made known, in Daniel's vision, as the <i>Son of man,</i>
<scripRef id="Matt.xvii-p34.2" osisRef="Bible:Dan.7.13" parsed="|Dan|7|13|0|0" passage="Da 7:13">Dan. vii. 13</scripRef>. I am the
Messiah, that Son of man that was promised. But,</p>
<p class="indent" id="Matt.xvii-p35">2. He enquires what people's sentiments
were concerning him: "<i>Who do men say that I am? The Son of
man?</i>" (So I think it might better be read). "Do they own me for
the Messiah?" He asks not, "Who do the <i>scribes</i> and
<i>Pharisees</i> say that I am?" They were prejudiced against him,
and said that he was a deceiver and in league with Satan; but, "Who
do <i>men</i> say that I am?" He referred to the common people,
whom the Pharisees despised. Christ asked this question, not as one
that knew not; for if he knows what men think, much more what they
say; nor as one desirous to hear his own praises, but to make the
disciples solicitous concerning the success of their preaching, by
showing that he himself was so. The common people conversed more
familiarly with the disciples than they did with their Master, and
therefore from them he might better know what they said. Christ had
not plainly said who he was, but left people to infer it from his
works, <scripRef id="Matt.xvii-p35.1" osisRef="Bible:John.10.24-John.10.25" parsed="|John|10|24|10|25" passage="Joh 10:24,25">John x. 24, 25</scripRef>.
Now he would know what inferences the people drew from <i>them,</i>
and from the miracles which his apostles wrought in his name.</p>
<p class="indent" id="Matt.xvii-p36">3. To this question the disciples have him
an answer (<scripRef id="Matt.xvii-p36.1" osisRef="Bible:Matt.16.14" parsed="|Matt|16|14|0|0" passage="Mt 16:14"><i>v.</i> 14</scripRef>),
<i>Some say, thou art John the Baptist, &amp;c.</i> There were some
that said, he was the <i>Son of David</i> (<scripRef id="Matt.xvii-p36.2" osisRef="Bible:Matt.12.23" parsed="|Matt|12|23|0|0" passage="Mt 12:23"><i>ch.</i> xii. 23</scripRef>), and the great Prophet,
<scripRef id="Matt.xvii-p36.3" osisRef="Bible:John.6.14" parsed="|John|6|14|0|0" passage="Joh 6:14">John vi. 14</scripRef>. The disciples,
however, do not mention that opinion, but only such opinions as
were wide of the truth, which they gathered up from their
countrymen. Observe,</p>
<p class="indent" id="Matt.xvii-p37">(1.) They are different opinions; some say
one thing, and others another. Truth is one; but those who vary
from that commonly vary one from another. Thus Christ came
eventually to send division, <scripRef id="Matt.xvii-p37.1" osisRef="Bible:Luke.12.51" parsed="|Luke|12|51|0|0" passage="Lu 12:51">Luke xii.
51</scripRef>. Being so noted a Person, every one would be ready to
pass his verdict upon him, and, "Many men, many minds;" those that
were not willing to own him to be the Christ, wandered in endless
mazes, and followed the chase of every uncertain guess and wild
hypothesis.</p>
<p class="indent" id="Matt.xvii-p38">(2.) They are honourable opinions, and
bespeak the respect they had for him, according to the best of
their judgment. These were not the sentiments of his enemies, but
the sober thoughts of those that followed him with love and wonder.
Note, It is possible for men to have good thoughts of Christ, and
yet not right ones, a high opinion of him, and yet not high
enough.</p>
<p class="indent" id="Matt.xvii-p39">(3.) They all suppose him to be <i>one
risen from the dead;</i> which perhaps arose from a confused notion
they had of the resurrection of the Messiah, before his public
preaching, as of Jonas. Or their notions arose from an excessive
value for antiquity; as if it were not possible for an excellent
man to be produced in their own age, but it must be one of the
ancients returned to life again.</p>
<p class="indent" id="Matt.xvii-p40">(4.) They are all false opinions, built
upon mistakes, and wilful mistakes. Christ's doctrines and miracles
bespoke him to be an extraordinary Person; but because of the
meanness of his appearance, so different from what they expected,
they would not own him to be the Messiah, but will grant him to be
any thing rather than that.</p>
<p class="indent" id="Matt.xvii-p41">[1.] <i>Some say, thou art John the
Baptist.</i> Herod said so (<scripRef id="Matt.xvii-p41.1" osisRef="Bible:Matt.14.2" parsed="|Matt|14|2|0|0" passage="Mt 14:2"><i>ch.</i>
xiv. 2</scripRef>), and those about him would be apt to say as he
said. This notion might be strengthened by an opinion they had,
that those who died as martyrs, should rise again before others;
which some think the second of the seven sons refers to, in his
answer to Antiochus, <scripRef id="Matt.xvii-p41.2" osisRef="Bible:2Macc.7.9" parsed="|2Macc|7|9|0|0" passage="2 Macc. vii. 9">2 Macc. vii. 9</scripRef>, <i>The King of the
world shall raise us up, who have died for his laws, unto
everlasting life.</i></p>
<p class="indent" id="Matt.xvii-p42">[2.] <i>Some Elias;</i> taking occasion, no
doubt, from the prophecy of Malachi (<scripRef id="Matt.xvii-p42.1" osisRef="Bible:Matt.4.5" parsed="|Matt|4|5|0|0" passage="Mt 4:5"><i>ch.</i> iv. 5</scripRef>), <i>Behold, I will send you
Elijah.</i> And the rather, because Elijah (as Christ) did many
miracles, and was himself, in his translation, the greatest miracle
of all.</p>
<p class="indent" id="Matt.xvii-p43">[3.] <i>Others Jeremias:</i> they fasten
upon him, either because he was the weeping prophet, and Christ was
often in tears; or because God had <i>set him over the kingdoms and
nations</i> (<scripRef id="Matt.xvii-p43.1" osisRef="Bible:Jer.1.10" parsed="|Jer|1|10|0|0" passage="Jer 1:10">Jer. i. 10</scripRef>),
which they thought agreed with their notion of the Messiah.</p>
<p class="indent" id="Matt.xvii-p44">[4.] <i>Or, one of the prophets.</i> This
shows what an honourable idea they entertained of the prophets; and
yet they were <i>the children of them that persecuted and slew
them,</i> <scripRef id="Matt.xvii-p44.1" osisRef="Bible:Matt.23.29" parsed="|Matt|23|29|0|0" passage="Mt 23:29"><i>ch.</i> xxiii.
29</scripRef>. Rather than they would allow Jesus of Nazareth, one
of their own country, to be such an extraordinary Person as his
works bespoke him to be, they would say, "It was not he, but <i>one
of the old prophets.</i>"</p>
<p class="indent" id="Matt.xvii-p45">II. He enquires what <i>their</i> thoughts
were concerning him; "<i>But who say ye that I am?</i> <scripRef id="Matt.xvii-p45.1" osisRef="Bible:Matt.16.15" parsed="|Matt|16|15|0|0" passage="Mt 16:15"><i>v.</i> 15</scripRef>. Ye tell me what other
people say of me; can ye say better?" 1. The disciples had
themselves been better taught than others; had, by their intimacy
with Christ, greater advantages of getting knowledge than others
had. Note, It is justly expected that those who enjoy greater
plenty of the means of knowledge and grace than others, should have
a more clear and distinct knowledge of the things of God than
others. Those who have more acquaintance with Christ than others,
should have truer sentiments concerning him, and be able to give a
better account of him than others. 2. The disciples were trained up
to teach others, and therefore it was highly requisite that they
should understand the truth themselves: "Ye that are to preach the
gospel of the kingdom, what are your notions of him that sent you?"
Note, Ministers must be examined before they be sent forth,
especially what their sentiments are of Christ, and who they say
that he is; for how can they be owned as ministers of Christ, that
are either ignorant or erroneous concerning Christ? This is a
question we should every one of us be frequently putting to
ourselves, "<i>Who</i> do we say, <i>what</i> kind of one do we
say, that <i>the Lord Jesus is?</i> Is he precious to us? Is he in
our eyes the chief of ten thousand? Is he the Beloved of our
souls?" It is well or ill with us, according as our thoughts are
right or wrong concerning Jesus Christ.</p>
<p class="indent" id="Matt.xvii-p46">Well, this is the question; now let us
observe,</p>
<p class="indent" id="Matt.xvii-p47">(1.) Peter's answer to this question,
<scripRef id="Matt.xvii-p47.1" osisRef="Bible:Matt.16.16" parsed="|Matt|16|16|0|0" passage="Mt 16:16"><i>v.</i> 16</scripRef>. To the former
question concerning the opinion others had of Christ, several of
the disciples answered, according as they had heard people talk;
but to this Peter answers in the name of all the rest, they all
consenting to it, and concurring in it. Peter's temper led him to
be forward in speaking upon all such occasions, and sometimes he
spoke well, sometimes amiss; in all companies there are found some
warm, bold men, to whom a precedency of speech falls of course;
Peter was such a one: yet we find other of the apostles sometimes
speaking as the mouth of the rest; as <i>John</i> (<scripRef id="Matt.xvii-p47.2" osisRef="Bible:Mark.9.38" parsed="|Mark|9|38|0|0" passage="Mk 9:38">Mark ix. 38</scripRef>), <i>Thomas, Philip,</i>
and <i>Jude,</i> <scripRef id="Matt.xvii-p47.3" osisRef="Bible:John.14.5 Bible:John.14.8 Bible:John.14.22" parsed="|John|14|5|0|0;|John|14|8|0|0;|John|14|22|0|0" passage="Joh 14:5,8,22">John xiv. 5, 8,
22</scripRef>. So that this is far from being a proof of such
primacy and superiority of Peter above the rest of the apostles, as
the church of Rome ascribes to him. They will needs advance him to
be a judge, when the utmost they can make of him, is, that he was
but foreman of the jury, to speak for the rest, and that only
<i>pro hâc vice—for this once;</i> not the perpetual dictator or
speaker of the house, only chairman upon this occasion.</p>
<p class="indent" id="Matt.xvii-p48">Peter's answer is short, but it is full,
and true, and to the purpose; <i>Thou art the Christ, the Son of
the Living God.</i> Here is a confession of the Christian faith,
addressed to Christ, and so made an act of devotion. Here is a
confession of the true God as the living God, in opposition to dumb
and dead idols, and of <i>Jesus Christ, whom he hath sent,</i> whom
to know is <i>life eternal.</i> This is the conclusion of the whole
matter.</p>
<p class="indent" id="Matt.xvii-p49">[1.] The people called him <i>a Prophet,
that Prophet</i> (<scripRef id="Matt.xvii-p49.1" osisRef="Bible:John.6.14" parsed="|John|6|14|0|0" passage="Joh 6:14">John vi.
14</scripRef>); but the disciples own him to be the Christ, the
anointed One; the great Prophet, Priest, and King of the church;
the true Messiah promised to the fathers, and depended on by them
as <i>He that shall come.</i> It was a great thing to believe this
concerning one whose outward appearance was so contrary to the
general idea the Jews had of the Messiah.</p>
<p class="indent" id="Matt.xvii-p50">[2.] He called himself the <i>Son of
Man;</i> but they owned him to be <i>the Son of the living God.</i>
The <i>people's</i> notion of him was, that he was the ghost of a
dead man, Elias, or Jeremias; but <i>they</i> know and believe him
to be <i>the Son of the living God,</i> who has life in himself,
and has given to his Son to have life in himself, and to be the
<i>Life of the world.</i> If he be <i>the Son of the living
God,</i> he is of the same nature with him: and though his divine
nature was now veiled with the cloud of flesh, yet there were those
who looked through it, and <i>saw his glory, the glory as of the
Only-Begotten of the Father, full of grace and truth.</i> Now can
we with an assurance of faith subscribe to this confession? Let us
then, with a fervency of affection and adoration, go to Christ, and
tell him so; Lord Jesus, <i>thou art the Christ, the Son of the
living God.</i></p>
<p class="indent" id="Matt.xvii-p51">(2.) Christ's approbation of his answer
(<scripRef id="Matt.xvii-p51.1" osisRef="Bible:Matt.16.17-Matt.16.19" parsed="|Matt|16|17|16|19" passage="Mt 16:17-19"><i>v.</i> 17-19</scripRef>); in
which Peter is replied to, both as a believer and as an
apostle.</p>
<p class="indent" id="Matt.xvii-p52">[1.] As a believer, <scripRef id="Matt.xvii-p52.1" osisRef="Bible:Matt.16.17" parsed="|Matt|16|17|0|0" passage="Mt 16:17"><i>v.</i> 17</scripRef>. Christ shows himself well
pleased with Peter's confession, that it was so clear and express,
without <i>ifs</i> or <i>ands,</i> as we say. Note, The proficiency
of Christ's disciples in knowledge and grace is very acceptable to
him; and Christ shows him whence he received the knowledge of this
truth. At the first discovery of this truth in the dawning of the
gospel day, it was a mighty thing to believe it; <i>all men had not
this knowledge,</i> had not this faith. But,</p>
<p class="indent" id="Matt.xvii-p53"><i>First,</i> Peter had the happiness of
it; <i>Blessed art thou, Simon Bar-jona.</i> He reminds him of his
rise and original, the meanness of his parentage, the obscurity of
his extraction; he was <i>Bar-jonas—The son of a dove;</i> so
some. Let him remember <i>the rock out of which he was hewn,</i>
that he may see he was not born to this dignity, but preferred to
it by the divine favour; it was free grace that made him to differ.
Those that have received the Spirit must remember who is their
Father, <scripRef id="Matt.xvii-p53.1" osisRef="Bible:1Sam.10.12" parsed="|1Sam|10|12|0|0" passage="1Sa 10:12">1 Sam. x. 12</scripRef>.
Having reminded him of this, he makes him sensible of his great
happiness as a believer; <i>Blessed art thou.</i> Note, True
believers are truly blessed, and those are blessed indeed whom
Christ pronounces blessed; his saying they are so, makes them so.
"Peter, thou art a happy man, who thus <i>knowest the joyful
sound,</i>" <scripRef id="Matt.xvii-p53.2" osisRef="Bible:Ps.89.15" parsed="|Ps|89|15|0|0" passage="Ps 89:15">Ps. lxxxix. 15</scripRef>.
<i>Blessed are your eyes,</i> <scripRef id="Matt.xvii-p53.3" osisRef="Bible:Matt.13.16" parsed="|Matt|13|16|0|0" passage="Mt 13:16"><i>ch.</i> xiii. 16</scripRef>. All happiness attends
the right knowledge of Christ.</p>
<p class="indent" id="Matt.xvii-p54"><i>Secondly,</i> God must have the glory of
it; "<i>For flesh and blood have not revealed it to thee.</i> Thou
hadst this neither by the invention of thy own wit and reason, nor
by the instruction and information of others; this light sprang
neither from nature nor from education, but from my Father who is
in heaven." Note, 1. The Christian religion is a revealed religion,
has its rise in heaven; it is a religion from above, given by
inspiration of God, not the learning of philosophers, nor the
politics of statesmen. 2. Saving faith is the gift of God, and,
wherever it is, is wrought by him, as the Father of our Lord Jesus
Christ, for his sake, and upon the score of his mediation,
<scripRef id="Matt.xvii-p54.1" osisRef="Bible:Phil.1.29" parsed="|Phil|1|29|0|0" passage="Php 1:29">Phil. i. 29</scripRef>.
<i>Therefore</i> thou art blessed, because <i>my Father has
revealed it to thee.</i> Note, The revealing of Christ to us and in
us is a distinguishing token of God's good will, and a firm
foundation of true happiness; and blessed are they that are thus
highly favoured.</p>
<p class="indent" id="Matt.xvii-p55">Perhaps Christ discerned something of pride
and vain-glory in Peter's confession; a subtle sin, and which is
apt to mingle itself even with our good duties. It is hard for good
men to compare themselves with others, and not to have too great a
conceit of themselves; to prevent which, we should consider that
our preference to others is no achievement of our own, but the free
gift of God's grace too us, and not to others; so that we have
nothing to boast of, <scripRef id="Matt.xvii-p55.1" osisRef="Bible:Ps.115.1 Bible:1Cor.4.7" parsed="|Ps|115|1|0|0;|1Cor|4|7|0|0" passage="Ps 115:1,1Co 4:7">Ps. cxv.
1; 1 Cor. iv. 7</scripRef>.</p>
<p class="indent" id="Matt.xvii-p56">[2.] Christ replies to him as an apostle or
minister, <scripRef id="Matt.xvii-p56.1" osisRef="Bible:Matt.16.18-Matt.16.19" parsed="|Matt|16|18|16|19" passage="Mt 16:18,19"><i>v.</i> 18,
19</scripRef>. Peter, in the name of the church, had confessed
Christ, and to him therefore the promise intended for the church is
directed. Note, There is nothing lost by being forward to confess
Christ; for those who honour him, he will honour.</p>
<p class="indent" id="Matt.xvii-p57">Upon occasion of this great confession made
of Christ, which is the church's homage and allegiance, he signed
and published this royal, this divine charter, by which that body
politic is incorporated. Such is the communion between Christ and
the church, the Bridegroom and the spouse. God had a church in the
world from the beginning, and it was built upon the rock of the
promised Seed, <scripRef id="Matt.xvii-p57.1" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>.
But now, that promised Seed being come, it was requisite that the
church should have a new charter, as Christian, and standing in
relation to a Christ already come. Now here we have that charter;
and a thousand pities it is, that this word, which is the great
support of the kingdom of Christ, should be wrested and pressed
into the service of antichrist. But the devil has employed his
subtlety to pervert it, as he did that promise, <scripRef id="Matt.xvii-p57.2" osisRef="Bible:Ps.91.11" parsed="|Ps|91|11|0|0" passage="Ps 91:11">Ps. xci. 11</scripRef>, which he perverted to his own
purpose, <scripRef id="Matt.xvii-p57.3" osisRef="Bible:Matt.4.6" parsed="|Matt|4|6|0|0" passage="Mt 4:6"><i>ch.</i> iv. 6</scripRef>,
and perhaps both that scripture and this he thus perverted because
they stood in his way, and therefore he owed them a spite.</p>
<p class="indent" id="Matt.xvii-p58">Now the purport of this charter is,</p>
<p class="indent" id="Matt.xvii-p59"><i>First,</i> To establish the being of the
church; <i>I say also unto thee.</i> It is Christ that makes the
grant, he who is the church's Head, and Ruler, to whom all judgment
is committed, and from whom all power is derived; he who makes it
pursuant to the authority received from the Father, and his
undertaking for the salvation of the elect. The grant is put into
Peter's hand; "I say it to <i>thee.</i>" The Old Testament promises
relating to the church were given immediately to particular
persons, eminent for faith and holiness, as to Abraham and David;
which yet gave no supremacy to them, much less to any of their
successors; so the New-Testament charter is here delivered to Peter
as an agent, but to the use and behoof of the church in all ages,
according to the purposes therein specified and contained. Now it
is here promised,</p>
<p class="indent" id="Matt.xvii-p60">1. That Christ would build his church upon
a rock. This body politic is incorporated by the style and title of
<i>Christ's church.</i> It is a number o the children of men called
out of the world, and set apart from it, and dedicated to Christ.
It is not <i>thy</i> church, but <i>mine.</i> Peter remembered
this, when he cautioned ministers <i>not to lord it over God's
heritage.</i> The church is Christ's peculiar, appropriated to him.
The world is God's, and they that dwell therein; but the church is
a chosen remnant, that stands in relation to God through Christ as
Mediator. It bears him image and superscription.</p>
<p class="indent" id="Matt.xvii-p61">(1.) The Builder and Maker of the church is
Christ himself; <i>I will build it.</i> The church is a temple
which Christ is the Builder of, <scripRef id="Matt.xvii-p61.1" osisRef="Bible:Zech.6.11-Zech.6.13" parsed="|Zech|6|11|6|13" passage="Zec 6:11-13">Zech. vi. 11-13</scripRef>. Herein Solomon was a type
of Christ, and Cyrus, <scripRef id="Matt.xvii-p61.2" osisRef="Bible:Isa.44.28" parsed="|Isa|44|28|0|0" passage="Isa 44:28">Isa. xliv.
28</scripRef>. The materials and workmanship are his. By the
working of his Spirit with the preaching of his word he adds souls
to his church, and so builds it up with living stones, <scripRef id="Matt.xvii-p61.3" osisRef="Bible:1Pet.2.5" parsed="|1Pet|2|5|0|0" passage="1Pe 2:5">1 Pet. ii. 5</scripRef>. <i>Ye are God's
building;</i> and building is a progressive work; the church in
this world is but <i>in fieri—in the forming,</i> like a house in
the building. It is a comfort to all those who wish well to the
church, that Christ, who has divine wisdom and power, undertakes to
build it.</p>
<p class="indent" id="Matt.xvii-p62">(2.) The foundation on which it is built
is, <i>this Rock.</i> Let the architect do his part ever so well,
if the foundation be rotten, the building will not stand; let us
therefore see what the foundation is, and it must be meant of
Christ, for <i>other foundation can no man lay.</i> See <scripRef id="Matt.xvii-p62.1" osisRef="Bible:Isa.28.16" parsed="|Isa|28|16|0|0" passage="Isa 28:16">Isa. xxviii. 16</scripRef>.</p>
<p class="indent" id="Matt.xvii-p63">[1.] The church is built upon a
<i>rock;</i> a firm, strong, and lasting foundation, which time
will not waste, nor will it sink under the weight of the building.
Christ would not build his house upon the sand, for he knew that
storms would arise. A rock is high, <scripRef id="Matt.xvii-p63.1" osisRef="Bible:Ps.61.2" parsed="|Ps|61|2|0|0" passage="Ps 61:2">Ps.
lxi. 2</scripRef>. Christ's church does not stand upon a level with
this world; a rock is large, and extends far, so does the church's
foundation; and the more large, the more firm; those are not the
church's friends that narrow its foundation.</p>
<p class="indent" id="Matt.xvii-p64">[2.] It is built upon <i>this</i> rock;
thou art <i>Peter,</i> which signifies <i>a stone or rock;</i>
Christ gave him that name when he first called him (<scripRef id="Matt.xvii-p64.1" osisRef="Bible:John.1.42" parsed="|John|1|42|0|0" passage="Joh 1:42">John i. 42</scripRef>), and here he confirms it;
"Peter, thou dost answer thy name, thou art a solid, substantial
disciple, fixed and stayed, and one that there is some hold of.
Peter is thy name, and strength and stability are with thee. Thou
art not shaken with the waves of men's fluctuating opinions
concerning me, but established in the present truth," <scripRef id="Matt.xvii-p64.2" osisRef="Bible:2Pet.1.12" parsed="|2Pet|1|12|0|0" passage="2Pe 1:12">2 Pet. i. 12</scripRef>. From the mention of
this significant name, occasion is taken for this metaphor of
<i>building upon a rock.</i></p>
<p class="indent" id="Matt.xvii-p65"><i>First,</i> Some by this rock understand
Peter himself as an apostle, the chief, though not the prince, of
the twelve, senior among them, but not superior over them. The
church is built upon the foundation of the apostles, <scripRef id="Matt.xvii-p65.1" osisRef="Bible:Eph.2.20" parsed="|Eph|2|20|0|0" passage="Eph 2:20">Eph. ii. 20</scripRef>. The first stones of that
building were laid in and by their ministry; hence their names are
said to be <i>written in the foundations</i> of the new Jerusalem,
<scripRef id="Matt.xvii-p65.2" osisRef="Bible:Rev.21.14" parsed="|Rev|21|14|0|0" passage="Re 21:14">Rev. xxi. 14</scripRef>. Now Peter
being that apostle by whose hand the first stones of the church
were laid, both in Jewish converts (<scripRef id="Matt.xvii-p65.3" osisRef="Bible:Acts.2.1-Acts.2.47" parsed="|Acts|2|1|2|47" passage="Ac 2:1-47">Acts ii.</scripRef>), and in the Gentile converts
(<scripRef id="Matt.xvii-p65.4" osisRef="Bible:Acts.10.1-Acts.10.48" parsed="|Acts|10|1|10|48" passage="Ac 10:1-48">Acts x.</scripRef>), he might in
some sense be said to be the rock on which it was built.
<i>Cephas</i> was one that seemed to be a pillar, <scripRef id="Matt.xvii-p65.5" osisRef="Bible:Gal.2.9" parsed="|Gal|2|9|0|0" passage="Ga 2:9">Gal. ii. 9</scripRef>. But it sounds very harsh,
to call a man that only lays the first stone of a building, which
is a transient act, the foundation on which it is built, which is
an abiding thing. Yet if it were so, this would not serve to
support the pretensions of the Bishop of Rome; for Peter had no
such headship as he claims, much less could he derive it to his
successors, least of all to the Bishops of Rome, who, whether they
are so in place or no, is a question, but that they are not so in
the truth of Christianity, is past all question.</p>
<p class="indent" id="Matt.xvii-p66"><i>Secondly,</i> Others, by this
<i>rock,</i> understand <i>Christ; "Thou art Peter,</i> thou hast
the name of a <i>stone,</i> but <i>upon this rock,</i> pointing to
himself, <i>I will build my church.</i>" Perhaps he laid his hand
on his breast, as when he said, <i>Destroy this temple</i>
(<scripRef id="Matt.xvii-p66.1" osisRef="Bible:John.2.19" parsed="|John|2|19|0|0" passage="Joh 2:19">John ii. 19</scripRef>), when he
<i>spoke of the temple of his body.</i> Then he took occasion from
the temple, where he was, so to speak of himself, and gave occasion
to some to misunderstand him of that; so here he took occasion from
Peter, to speak of himself as the Rock, and gave occasion to some
to misunderstand him of Peter. But this must be explained by those
many scriptures which speak of Christ as the only Foundation of the
church; see <scripRef id="Matt.xvii-p66.2" osisRef="Bible:1Cor.3.11 Bible:1Pet.2.6" parsed="|1Cor|3|11|0|0;|1Pet|2|6|0|0" passage="1Co 3:11,1Pe 2:6">1 Cor. iii. 11; 1
Pet. ii. 6</scripRef>. Christ is both its Founder and its
Foundation; he draws souls, and draws them to himself; to him they
are united, and on him they rest and have a constant
dependence.</p>
<p class="indent" id="Matt.xvii-p67"><i>Thirdly,</i> Others by this <i>rock</i>
understand this confession which Peter made of Christ, and this
comes all to one with understanding it of Christ himself. It was a
good confession which Peter witnessed, <i>Thou art the Christ, the
Son of the living God;</i> the rest concurred with him in it.
"Now," saith Christ, "this is that great truth <i>upon which I will
build my church.</i>" 1. Take away this truth itself, and the
universal church falls to the ground. If Christ be not the Son of
God, Christianity is a cheat, and the church is a mere chimera;
<i>our preaching is vain, your faith is vain, and you are yet in
your sins,</i> <scripRef id="Matt.xvii-p67.1" osisRef="Bible:1Cor.15.14-1Cor.15.17" parsed="|1Cor|15|14|15|17" passage="1Co 15:14-17">1 Cor. xv.
14-17</scripRef>. If Jesus be not the Christ, those that own him
are not of the church, but deceivers and deceived. 2. Take away the
faith and confession of this truth from any particular church, and
it ceases to be a part of Christ's church, and relapses to the
state and character of infidelity. This is <i>articulus stantis et
cadentis ecclesia—that article, with the admission or the denial
of which the church either rises or falls;</i> "the main hinge on
which the door of salvation turns;" those who let go this, do not
hold the foundation; and though they may call themselves
Christians, they give themselves the lie; for the church is a
sacred society, incorporated upon the certainty and assurance of
this great truth; and great it is, and has prevailed.</p>
<p class="indent" id="Matt.xvii-p68">2. Christ here promises to preserve and
secure his church, when it is built; <i>The gates of hell shall not
prevail against it;</i> neither against this truth, nor against the
church which is built upon it.</p>
<p class="indent" id="Matt.xvii-p69">(1.) This implies that the church has
enemies that fight against it, and endeavour its ruin overthrow,
here represented by <i>the gates of hell, that is,</i> the city of
hell; (which is directly opposite to this heavenly city, this
<i>city of the living God</i>), the devil's interest among the
children of men. The gates of hell are the powers and policies of
the devil's kingdom, the dragon's head and horns, by which he
<i>makes war with the Lamb;</i> all that comes out of hell-gates,
as being hatched and contrived there. These fight against the
church by opposing gospel truths, corrupting gospel ordinances,
persecuting good ministers and good Christians; drawing or driving,
persuading by craft or forcing by cruelty, to that which is
inconsistent with the purity of religion; this is the design of the
gates of hell, to root out the name of Christianity (<scripRef id="Matt.xvii-p69.1" osisRef="Bible:Ps.83.4" parsed="|Ps|83|4|0|0" passage="Ps 83:4">Ps. lxxxiii. 4</scripRef>), <i>to devour the
man-child</i> (<scripRef id="Matt.xvii-p69.2" osisRef="Bible:Rev.12.9" parsed="|Rev|12|9|0|0" passage="Re 12:9">Rev. xii. 9</scripRef>),
to raze this city to the ground.</p>
<p class="indent" id="Matt.xvii-p70">(2.) This assures us that the enemies of
the church shall not gain their point. While the world stands,
Christ will have a church in it, in which his truths and ordinances
shall be owned and kept up, in spite of all the opposition of the
powers of darkness; <i>They shall not prevail against it,</i>
<scripRef id="Matt.xvii-p70.1" osisRef="Bible:Ps.129.1-Ps.129.2" parsed="|Ps|129|1|129|2" passage="Ps 129:1,2">Ps. cxxix. 1, 2</scripRef>. This
gives no security to any particular church, or church-governors
that they shall never err, never apostatize or be destroyed; but
that somewhere or other the Christian religion shall have a being,
though not always in the same degree of purity and splendour, yet
so as that the entail of it shall never be quite cut off. The
<i>woman lives, though in a wilderness</i> (<scripRef id="Matt.xvii-p70.2" osisRef="Bible:Rev.12.14" parsed="|Rev|12|14|0|0" passage="Re 12:14">Rev. xii. 14</scripRef>), <i>cast down but not
destroyed</i> (<scripRef id="Matt.xvii-p70.3" osisRef="Bible:2Cor.4.9" parsed="|2Cor|4|9|0|0" passage="2Co 4:9">2 Cor. iv.
9</scripRef>). Corruptions grieving, persecutions grievous, but
neither fatal. The church may be foiled in particular encounters,
but in the main battle it shall come off <i>more than a
conqueror.</i> Particular believers are <i>kept by the power of
God, through faith, unto salvation,</i> <scripRef id="Matt.xvii-p70.4" osisRef="Bible:1Pet.1.5" parsed="|1Pet|1|5|0|0" passage="1Pe 1:5">1 Pet. i. 5</scripRef>.</p>
<p class="indent" id="Matt.xvii-p71"><i>Secondly,</i> The other part of this
charter is, to settle the order and government of the church,
<scripRef id="Matt.xvii-p71.1" osisRef="Bible:Matt.16.19" parsed="|Matt|16|19|0|0" passage="Mt 16:19"><i>v.</i> 19</scripRef>. When a city
or society is incorporated, officers are appointed and empowered to
act for the common good. A city without government is a chaos. Now
this constituting of the government of the church, is here
expressed by the delivering of the keys, and, with them, a power to
bind and loose. This is not to be understood of any peculiar power
that Peter was invested with, as if he were sole door-keeper of the
kingdom of heaven, and had that key of David which belongs only to
the Son of David; no, this invests all the apostles and their
successors with a ministerial power to guide and govern the church
of Christ, as it exists in particular congregations or churches,
according to the rules of the gospel. <i>Claves regni cælorum in B.
Petro apostolo cuncti suscepimus sacerdotes—All we that are
priests, received, in the person of the blessed apostle Peter, the
keys of the kingdom of heaven;</i> so Ambrose <i>De Dignit.
Sacerd.</i> Only the keys were first put into Peter's hand, because
he was the first <i>that opened the door of faith to the
Gentiles,</i> <scripRef id="Matt.xvii-p71.2" osisRef="Bible:Acts.10.28" parsed="|Acts|10|28|0|0" passage="Ac 10:28">Acts x. 28</scripRef>.
As the king, in giving a charter to a corporation, empowers the
magistrates to hold courts in his name, to try matters of fact, and
determine therein according to law, confirming what is so done
regularly as if done in any of the superior courts; so Christ,
having incorporated his church, hath appointed the office of the
ministry for the keeping up of order and government, and to see
that his laws be duly served; <i>I will give thee the keys.</i> He
doth not say, "I <i>have</i> given them," or "I <i>do</i> now;" but
"I <i>will</i> do it," meaning after his resurrection; <i>when he
ascended on high, he gave those gifts,</i> <scripRef id="Matt.xvii-p71.3" osisRef="Bible:Eph.4.8" parsed="|Eph|4|8|0|0" passage="Eph 4:8">Ephes. iv. 8</scripRef>; then this power was actually
given, not to Peter only, but to all the rest, <scripRef id="Matt.xvii-p71.4" osisRef="Bible:Matt.28.19-Matt.28.20 Bible:John.20.21" parsed="|Matt|28|19|28|20;|John|20|21|0|0" passage="Mt 28:19,20,Joh 20:21"><i>ch.</i> xxviii. 19, 20; John xx.
21</scripRef>. He doth not say, The keys <i>shall</i> be given,
but, <i>I will give</i> them; for ministers derive their authority
from Christ, and all their power is to be used in his name,
<scripRef id="Matt.xvii-p71.5" osisRef="Bible:1Cor.5.4" parsed="|1Cor|5|4|0|0" passage="1Co 5:4">1 Cor. v. 4</scripRef>.</p>
<p class="indent" id="Matt.xvii-p72">Now, 1. The power here delegated is a
spiritual power; it is a power <i>pertaining to the kingdom of
heaven,</i> that is, to the church, that part of it which is
militant here on earth, to the gospel dispensation; that is it
about which the apostolical and ministerial power is wholly
conversant. It is not any civil, secular power that is hereby
conveyed, Christ's <i>kingdom is not of this world;</i> their
instructions afterward were <i>in things pertaining to the kingdom
of God,</i> <scripRef id="Matt.xvii-p72.1" osisRef="Bible:Acts.1.3" parsed="|Acts|1|3|0|0" passage="Ac 1:3">Acts i. 3</scripRef>.</p>
<p class="indent" id="Matt.xvii-p73">2. It is the <i>power</i> of the keys that
is given, alluding to the custom of investing men with authority in
such a place, by delivering to them the keys of the place. Or as
the master of the house gives the keys to the steward, the keys of
the stores where the provisions are kept, that he may give to every
one in the house <i>his portion of meat in due season</i>
(<scripRef id="Matt.xvii-p73.1" osisRef="Bible:Luke.12.42" parsed="|Luke|12|42|0|0" passage="Lu 12:42">Luke xii. 42</scripRef>), and deny it
as there is occasion, according to the rules of the family.
Ministers are <i>stewards,</i> <scripRef id="Matt.xvii-p73.2" osisRef="Bible:1Cor.4.1 Bible:Titus.1.7" parsed="|1Cor|4|1|0|0;|Titus|1|7|0|0" passage="1Co 4:1,Tit 1:7">1 Cor. iv. 1; Tit. i. 7</scripRef>. Eliakim, who
had <i>the key</i> of the house of David, <i>was over the
household,</i> <scripRef id="Matt.xvii-p73.3" osisRef="Bible:Isa.22.22" parsed="|Isa|22|22|0|0" passage="Isa 22:22">Isa. xxii.
22</scripRef>.</p>
<p class="indent" id="Matt.xvii-p74">3. It is a power to <i>bind and loose,</i>
that is (following the metaphor of the keys), to shut and open.
Joseph, who was lord of Pharaoh's house, and steward of the stores,
had power <i>to bind his princes, and to teach his senators
wisdom,</i> <scripRef id="Matt.xvii-p74.1" osisRef="Bible:Ps.105.21-Ps.105.22" parsed="|Ps|105|21|105|22" passage="Ps 105:21,22">Ps. cv. 21,
22</scripRef>. When the stores and treasures of the house are shut
up from any, they are bound, <i>interdico tibi aquâ et igne—I
forbid thee the use of fire and water;</i> when they are opened to
them again, they are loosed from that bond, are discharged from the
censure, and restored to their liberty.</p>
<p class="indent" id="Matt.xvii-p75">4. It is a power which Christ has promised
to own the due administration of; he will ratify the sentences of
his stewards with his own approbation; <i>It shall be bound in
heaven, and loosed in heaven:</i> not that Christ hath hereby
obliged himself to confirm all church-censures, right or wrong; but
such as are duly passed according to the word, <i>clave non
errante—the key turning the right way,</i> such are sealed in
heaven; that is, the word of the gospel, in the mouth of faithful
ministers, is to be looked upon, not as the word of man, but as the
word of God, and to be received accordingly, <scripRef id="Matt.xvii-p75.1" osisRef="Bible:1Thess.2.13 Bible:John.12.20" parsed="|1Thess|2|13|0|0;|John|12|20|0|0" passage="1Th 2:13,Joh 12:20">1 Thess. ii. 13; John xii. 20</scripRef>.</p>
<p class="indent" id="Matt.xvii-p76">Now <i>the keys of the kingdom of heaven
are,</i></p>
<p class="indent" id="Matt.xvii-p77">(1.) The key of <i>doctrine,</i> called the
key of <i>knowledge.</i> "Your business shall be to explain to the
world the will of God, both as to truth and duty; and for this you
shall have your commissions, credentials, and full instructions to
bind and loose:" these, in the common speech of the Jews, at that
time, signified to prohibit and permit; to teach or declare a thing
to be unlawful was to <i>bind;</i> to be lawful, was to
<i>loose.</i> Now the apostles had an extraordinary power of this
kind; some things forbidden by the law of Moses were now to be
allowed, as the eating of such and such meats; some things allowed
there were now to be forbidden, as divorce; and the apostles were
empowered to declare this to the world, and men might take it upon
their words. When Peter was first taught himself, and then taught
others, <i>to call nothing common or unclean,</i> this power was
exercised. There is also an ordinary power hereby conveyed to all
ministers, to preach the gospel as appointed officers; to tell
people, in God's name, and according to the scriptures, <i>what is
good, and what the Lord requires of them:</i> and they who
<i>declare the whole counsel of God,</i> use these keys well,
<scripRef id="Matt.xvii-p77.1" osisRef="Bible:Acts.20.27" parsed="|Acts|20|27|0|0" passage="Ac 20:27">Acts xx. 27</scripRef>.</p>
<p class="indent" id="Matt.xvii-p78">Some make the giving of the keys to allude
to the custom of the Jews in creating a doctor of the law, which
was to put into his hand the keys of the chest where the book of
the law was kept, denoting his being authorized to take and read
it; and <i>the binding and loosing,</i> to allude to the fashion
about their books, which were in rolls; they shut them by binding
them up with a string, which they untied when they opened them.
Christ gives his apostles power to shut or open the book of the
gospel to people, as the case required. See the exercise of this
power, <scripRef id="Matt.xvii-p78.1" osisRef="Bible:Acts.13.46 Bible:Acts.18.6" parsed="|Acts|13|46|0|0;|Acts|18|6|0|0" passage="Ac 13:46,18:6">Acts xiii. 46; xviii.
6</scripRef>. When ministers preach pardon and peace to the
penitent, wrath and the curse to the impenitent, in Christ's name,
they act then pursuant to this authority of binding and
loosing.</p>
<p class="indent" id="Matt.xvii-p79">(2.) The key of <i>discipline,</i> which is
but the application of the former to particular persons, upon a
right estimate of their characters and actions. It is not
legislative power that is hereby conferred, but judicial; the judge
doth not make the law, but only declares what is law, and upon an
impartial enquiry into the merits of the cause, gives sentence
accordingly. Such is <i>the power of the keys,</i> wherever it is
lodged, with reference to church-membership and the privileges
thereof. [1.] Christ's ministers have a power to admit into the
church; "<i>Go, disciple all nations, baptizing them;</i> those who
profess faith in Christ, and obedience to him, admit them and their
seed members of the church by baptism." Ministers are to let in to
<i>the wedding-feast those that are bidden;</i> and to keep out
such as are apparently unfit for so holy a communion. [2.] They
have a power to expel and cast out such as have forfeited their
church-membership, that is binding; refusing to unbelievers the
application of gospel promises and the seals of them; and declaring
to such as appear to be <i>in the gall of bitterness and bond of
iniquity,</i> that <i>they have no part or lot in the matter,</i>
as Peter did to Simon Magus, though he had been baptized; and this
is a binding over to the judgment of God. [3.] They have a power to
restore and to receive in again, upon their repentance, such as had
been thrown out; to loose those whom they had bound; declaring to
them, that, if their repentance be sincere, the promise of pardon
belongs to them. The apostles had a miraculous gift of
<i>discerning spirits;</i> yet even <i>they</i> went by the rule of
outward appearances (as <scripRef id="Matt.xvii-p79.1" osisRef="Bible:Acts.8.21 Bible:1Cor.5.1-1Cor.5.2 Bible:Col.2.7 Bible:1Tim.1.20" parsed="|Acts|8|21|0|0;|1Cor|5|1|5|2;|Col|2|7|0|0;|1Tim|1|20|0|0" passage="Ac 8:21,1Co 5:1,2Co 2:7,1Ti 1:20">Acts viii. 21; 1 Cor. v. 1; 2
Cor. ii. 7; 1 Tim. i. 20</scripRef>), which ministers may still
make a judgment upon, if they be skilful and faithful.</p>
<p class="indent" id="Matt.xvii-p80"><i>Lastly,</i> Here is the charge which
Christ gave his disciples, to keep this private for the present
(<scripRef id="Matt.xvii-p80.1" osisRef="Bible:Matt.16.20" parsed="|Matt|16|20|0|0" passage="Mt 16:20"><i>v.</i> 20</scripRef>); <i>They
must tell no man that he was Jesus the Christ.</i> What they had
professed to him, they must not yet publish to the world, for
several reasons; 1. Because this was the time of preparation for
his kingdom: the great thing now preached, was, that <i>the kingdom
of heaven was at hand;</i> and therefore those things were now to
be insisted on, which were proper to make way for Christ; as the
doctrine of repentance; not this great truth, in and with which
<i>the kingdom of heaven</i> was to be actually set up. Every thing
is beautiful in its season, and it is good advice, <i>Prepare thy
work, and afterwards build,</i> <scripRef id="Matt.xvii-p80.2" osisRef="Bible:Prov.24.27" parsed="|Prov|24|27|0|0" passage="Pr 24:27">Prov.
xxiv. 27</scripRef>. 2. Christ would have his Messiahship proved by
his works, and would rather <i>they</i> should testify of him than
that his <i>disciples</i> should, because their testimony was but
as his own, which he insisted not on. See <scripRef id="Matt.xvii-p80.3" osisRef="Bible:John.5.31 Bible:John.5.34" parsed="|John|5|31|0|0;|John|5|34|0|0" passage="Joh 5:31,34">John v. 31, 34</scripRef>. He was so secure of the
demonstration of his miracles, that he waived other witnesses,
<scripRef id="Matt.xvii-p80.4" osisRef="Bible:John.10.25 Bible:John.10.38" parsed="|John|10|25|0|0;|John|10|38|0|0" passage="Joh 10:25,38">John x. 25, 38</scripRef>. 3. If
they had known <i>that he was Jesus the Christ, they would not have
crucified the Lord of glory,</i> <scripRef id="Matt.xvii-p80.5" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor.
ii. 8</scripRef>. 4. Christ would not have the apostles preach
this, till they had the most convincing evidence ready to allege in
confirmation of it. Great truths may suffer damage by being
asserted before they can be sufficiently proved. Now the great
proof of Jesus being the Christ was his resurrection: by that <i>he
was declared to be the Son of God, with power;</i> and therefore
the divine wisdom would not have this truth preached, till that
could be alleged for proof of it. 5. It was requisite that the
preachers of so great a truth should be furnished with greater
measures of the Spirit than the apostles as yet had; therefore the
open asserting of it was adjourned till the Spirit should be poured
out upon them. But when Christ was glorified and the Spirit poured
out, we find Peter proclaiming upon the house-tops what was here
spoken in a corner (<scripRef id="Matt.xvii-p80.6" osisRef="Bible:Acts.2.36" parsed="|Acts|2|36|0|0" passage="Ac 2:36">Acts ii.
36</scripRef>), <i>That God hath made this same Jesus both Lord and
Christ;</i> for, as there is a time to keep silence, so there is a
time to speak.</p>
</div><scripCom id="Matt.xvii-p80.7" osisRef="Bible:Matt.16.21-Matt.16.23" parsed="|Matt|16|21|16|23" passage="Mt 16:21-23" type="Commentary"/><div class="Commentary" id="Bible:Matt.16.21-Matt.16.23">
<h4 id="Matt.xvii-p80.8">Christ Reproves Peter.</h4>
<p class="passage" id="Matt.xvii-p81">21 From that time forth began Jesus to show unto
his disciples, how that he must go unto Jerusalem, and suffer many
things of the elders and chief priests and scribes, and be killed,
and be raised again the third day.   22 Then Peter took him,
and began to rebuke him, saying, Be it far from thee, Lord: this
shall not be unto thee.   23 But he turned, and said unto
Peter, Get thee behind me, Satan: thou art an offence unto me: for
thou savourest not the things that be of God, but those that be of
men.</p>
<p class="indent" id="Matt.xvii-p82">We have here Christ's discourse with his
disciples concerning his own sufferings; in which observe,</p>
<p class="indent" id="Matt.xvii-p83">I. Christ's foretelling of his sufferings.
Now he <i>began</i> to do it, and from this time he frequently
spake of them. Some hints he had already given of his sufferings,
as when he said, <i>Destroy this temple:</i> when he spake of
<i>the Son of man being lifted up,</i> and of <i>eating his flesh,
and drinking his blood:</i> but now he <i>began</i> to show it, to
speak plainly and expressly of it. Hitherto he had not touched upon
this, because the disciples were weak, and could not well bear the
notice of a thing so very strange, and so very melancholy; but now
that they were more ripe in knowledge, and strong in faith, he
began to tell them this. Note, Christ reveals his mind to his
people gradually, and lets in light as they can bear it, and are
fit to receive it.</p>
<p class="indent" id="Matt.xvii-p84"><i>From that time,</i> when they had made
that full confession of Christ, that he was the Son of God, then he
began to show them this. When he found them knowing in one truth,
he taught them another; <i>for to him that has, shall be given.</i>
Let them first be established in the principles of the doctrine of
Christ, and then go on to perfection, <scripRef id="Matt.xvii-p84.1" osisRef="Bible:Heb.6.1" parsed="|Heb|6|1|0|0" passage="Heb 6:1">Heb. vi. 1</scripRef>. If they had not been well grounded
in the belief of Christ's being the Son of God, it would have been
a great shaking to their faith. All truths are not to be spoken to
all persons at all times, but such as are proper and suitable to
their present state. Now observe,</p>
<p class="indent" id="Matt.xvii-p85">1. What he foretold concerning his
sufferings, the particulars and circumstances of them, and all
surprising.</p>
<p class="indent" id="Matt.xvii-p86">(1.) The place where he should suffer. He
must go to Jerusalem, the head city, the holy city, and suffer
there. Though he lived most of his time in Galilee, he must die at
Jerusalem; there all the sacrifices were offered, there therefore
<i>he</i> must die, <i>who is the great sacrifice.</i></p>
<p class="indent" id="Matt.xvii-p87">(2.) The persons by whom he should suffer;
<i>the elders, and chief priests, and scribes;</i> these made up
the great sanhedrim, which sat at Jerusalem, and was had in
veneration by the people. Those that should have been most forward
in owning and admiring Christ, were the most bitter in persecuting
him. It was strange that men of knowledge in the scripture, who
professed to expect the Messiah's coming, and pretended to have
something sacred in their character, should use him thus
barbarously when he did come. It was the Roman power that condemned
and crucified Christ, but he lays it at the door of <i>the chief
priests and scribes,</i> who were the first movers.</p>
<p class="indent" id="Matt.xvii-p88">(3.) What he should suffer; <i>he must
suffer many things, and be killed.</i> His enemies' insatiable
malice, and his own invincible patience, appear in the variety and
multiplicity of his sufferings (he suffered many things) and in the
extremity of them; nothing less than his death would satisfy them,
he must be killed. The suffering of many things, if not unto death,
is more tolerable; for while there is life, there is hope; and
death, without such prefaces, would be less terrible; but <i>he
must</i> first <i>suffer many things, and then be killed.</i></p>
<p class="indent" id="Matt.xvii-p89">(4.) What should be the happy issue of all
his sufferings; he shall <i>be raised again the third day.</i> As
the prophets, so Christ himself, when he testified beforehand his
sufferings, testified withal the glory that should follow,
<scripRef id="Matt.xvii-p89.1" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11">1 Pet. i. 11</scripRef>. His rising
again the third day proved him to be the Son of God,
notwithstanding his sufferings; and therefore he mentions that, to
keep up their faith. When he spoke of the cross and the shame, he
spoke in the same breath of <i>the joy set before him,</i> in the
prospect of which <i>he endured the cross, and despised the
shame.</i> Thus we must look upon Christ's suffering for us, trace
in it the way to his glory; and thus we must look upon our
suffering for Christ, look through it to the recompence of reward.
<i>If we suffer with him, we shall reign with him.</i></p>
<p class="indent" id="Matt.xvii-p90">2. Why he foretold his sufferings. (1.) To
show that they were the product of an eternal counsel and consent;
were agreed upon between the Father and the Son from eternity;
<i>Thus is behoved Christ to suffer.</i> The matter was settled in
<i>the determinate counsel and foreknowledge,</i> in pursuance of
his own voluntary susception and undertaking for our salvation; his
sufferings were no surprise to him, did not come upon him as a
snare, but he had a distinct and certain foresight of them, which
greatly magnifies his love, <scripRef id="Matt.xvii-p90.1" osisRef="Bible:John.18.4" parsed="|John|18|4|0|0" passage="Joh 18:4">John
xviii. 4</scripRef>. (2.) To rectify the mistakes which his
disciples had imbibed concerning the external pomp and power of his
kingdom. Believing him to be the Messiah, they counted upon nothing
but dignity and authority in the world; but here Christ reads them
another lesson, tells them of the cross and sufferings; nay, that
the chief priests and the elders, whom, it is likely, they expected
to be the supports of the Messiah's kingdom, should be its great
enemies and persecutors; this would give them quite another idea of
that kingdom which they themselves had preached the approach of;
and it was requisite that this mistake should be rectified. Those
that follow Christ must be dealt plainly with, and warned not to
expect great things in this world. (3.) It was to prepare them for
the share, at least, of sorrow and fear, which they must have in
his sufferings. When he suffered many things, the disciples could
not but suffer some; if their Master be killed, they will be seized
with terror; let them know it before, that they may provide
accordingly, and, being fore-<i>warned,</i> may be
fore-<i>armed.</i></p>
<p class="indent" id="Matt.xvii-p91">II. The offence which Peter took at this he
said, <i>Be it far from thee, Lord:</i> probably he spake the sense
of the rest of the disciples, as before, for he was chief speaker.
<i>He took him, and began to rebuke him.</i> Perhaps Peter was a
little elevated with the great things Christ had how said unto him,
which made him more bold with Christ than did become him; so hard
is it to keep the spirit low and humble in the midst of great
advancements!</p>
<p class="indent" id="Matt.xvii-p92">1. It did not become Peter to contradict
his Master, or take upon him to advise him; he might have wished,
<i>that, if it were possible, this cup might pass away,</i> without
saying so peremptorily, <i>This shall not be,</i> when Christ had
said, <i>It must be. Shall any teach God knowledge? He that
reproveth God, let him answer it.</i> Note, When God's
dispensations are either intricate or cross to us, it becomes us
silently to acquiesce in, and not to prescribe to, the divine will;
God knows what he has to do, without our teaching. Unless we know
the mind of the Lord, it is not for us to be his counsellors,
<scripRef id="Matt.xvii-p92.1" osisRef="Bible:Rom.11.34" parsed="|Rom|11|34|0|0" passage="Ro 11:34">Rom. xi. 34</scripRef>.</p>
<p class="indent" id="Matt.xvii-p93">2. It savoured much of fleshly wisdom, for
him to appear so warmly against suffering, and to startle thus at
the offence of the cross. It is the corrupt part of us, that is
thus solicitous to sleep in a whole skin. We are apt to look upon
sufferings as they relate to this present life, to which they are
uneasy; but there are other rules to measure them by, which, if
duly observed, will enable us cheerfully to bear them, <scripRef id="Matt.xvii-p93.1" osisRef="Bible:Rom.8.18" parsed="|Rom|8|18|0|0" passage="Ro 8:18">Rom. viii. 18</scripRef>. See how passionately
Peter speaks: "<i>Be it far from thee, Lord.</i> God forbid, that
thou shouldst suffer and be killed; we cannot bear the thoughts of
it." <i>Master, spare thyself:</i> so it might be read;
<b><i>hileos soi, kyrie</i></b>—"<i>Be merciful to thyself,</i>
and then no one else can be cruel to thee; pity thyself, and then
<i>this shall not be to thee.</i>" He would have Christ to dread
suffering as much as he did; but we mistake, if we measure Christ's
love and patience by our own. He intimates, likewise, the
improbability of the thing, humanly speaking; "<i>This shall not be
unto thee.</i> It is impossible that one who hath so great an
interest in the people as thou hast, should be crushed by the
elders, who fear the people: this can never be; we that have
followed thee, will fight for thee, if occasion be; and there are
thousands that will stand by us."</p>
<p class="indent" id="Matt.xvii-p94">III. Christ's displeasure against Peter for
this suggestion of his, <scripRef id="Matt.xvii-p94.1" osisRef="Bible:Matt.16.23" parsed="|Matt|16|23|0|0" passage="Mt 16:23"><i>v.</i>
23</scripRef>. We do not read of any thing said or done by any of
his disciples, at any time, that he resented so much as this,
though they often offended.</p>
<p class="indent" id="Matt.xvii-p95">Observe, 1. How he expressed his
displeasure: He turned upon Peter, and (we may suppose) with a
frown said, <i>Get thee behind me, Satan.</i> He did not so much as
take time to deliberate upon it, but gave an immediate reply to the
temptation, which was such as made it to appear how ill he took it.
Just now, he had said, <i>Blessed art thou, Simon,</i> and had even
laid him in his bosom; but here, <i>Get thee behind me, Satan;</i>
and there was cause for both. Note, A good man may by a surprise of
temptation soon grow very unlike himself. He answered him as he did
Satan himself, <scripRef id="Matt.xvii-p95.1" osisRef="Bible:Matt.4.10" parsed="|Matt|4|10|0|0" passage="Mt 4:10"><i>ch.</i> iv.
10</scripRef>. Note, (1.) It is the subtlety of Satan, to send
temptations to us by the unsuspected hands of our best and dearest
friends. Thus he assaulted Adam by Eve, Job by his wife, and here
Christ by his beloved Peter. It concerns us therefore not to be
ignorant of his devices, but to stand against his wiles and depths,
by standing always upon our guard against sin, whoever moves us to
it. Even the kindnesses of our friends are often abused by Satan,
and made use of as temptations to us. (2.) Those who have their
spiritual senses exercised, will be aware of the voice of Satan,
even in a friend, a disciple, a minister, that dissuades them from
their duty. We must not regard who speaks, so much as what is
spoken; we should learn to know the devil's voice when he speaks in
a saint as well as when he speaks in a serpent. Whoever takes us
off from that which is good, and would have us afraid of doing too
much for God, speaks Satan's language. (3.) We must be free and
faithful in reproving the dearest friend we have, that saith or
doth amiss, though it may be under colour of kindness to us. We
must not compliment, but rebuke, mistaken courtesies. <i>Faithful
are the wounds of a friend.</i> Such smitings must be accounted
kindnesses, <scripRef id="Matt.xvii-p95.2" osisRef="Bible:Ps.141.5" parsed="|Ps|141|5|0|0" passage="Ps 141:5">Ps. cxli. 5</scripRef>.
(4.) Whatever appears to be a temptation to sin, must be resisted
with abhorrence, and not parleyed with.</p>
<p class="indent" id="Matt.xvii-p96">2. What was the ground of this displeasure;
why did Christ thus resent a motion that seemed not only harmless,
but kind? Two reasons are given:</p>
<p class="indent" id="Matt.xvii-p97">(1.) <i>Thou art an offence to
me</i>—<b><i>Skandalon mou ei</i></b>—<i>Thou art my
hindrance</i> (so it may be read); "thou standest in my way."
Christ was hastening on in the work of our salvation, and his heart
was so much upon it, that he took it ill to be hindered, or tempted
to start back from the hardest and most discouraging part of his
undertaking. So strongly was he engaged for our redemption, that
they who but indirectly endeavoured to divert him from it, touched
him in a very tender and sensible part. Peter was not so sharply
reproved for disowning and denying his Master in his sufferings as
he was for dissuading him from them; though that was the defect,
this the excess, of kindness. It argues a very great firmness and
resolution of mind in any business, when it is <i>an offence</i> to
be dissuaded, and a man will not endure to hear any thing to the
contrary; like that of Ruth, <i>Entreat me not to leave thee.</i>
Note, Our Lord Jesus preferred our salvation before his own ease
and safety; for <i>even Christ pleased not himself</i> (<scripRef id="Matt.xvii-p97.1" osisRef="Bible:Rom.15.3" parsed="|Rom|15|3|0|0" passage="Ro 15:3">Rom. xv. 3</scripRef>); he came into the world,
not to spare himself, as Peter advised, but to spend himself.</p>
<p class="indent" id="Matt.xvii-p98">See why he called Peter <i>Satan,</i> when
he suggested this to him; because, whatever stood in the way of our
salvation, he looked upon as coming from the devil, who is a sworn
enemy to it. The same Satan that afterward entered into Judas,
maliciously to destroy him in his undertaking, here prompted Peter
plausibly to divert him from it. Thus <i>he changes himself into an
angel of light.</i></p>
<p class="indent" id="Matt.xvii-p99">Thou art an offence to me. Note, [1.] Those
that engage in any great good work must expect to meet with
hindrance and opposition from friends and foes, from within and
from without. [2.] Those that obstruct our progress in any duty
must be looked upon as an offence to us. <i>Then</i> we do the will
of God as Christ did, <i>whose meat and drink it was to do it,</i>
when it is a trouble to us to be solicited from our duty. Those
that hinder us from doing or suffering for God, when we are called
to it, whatever they are in other things in that they are
<i>Satans, adversaries</i> to us.</p>
<p class="indent" id="Matt.xvii-p100">(2.) <i>Thou savourest not the things that
are of God, but those that are of men.</i> Note, [1.] <i>The things
that are of God,</i> that is, the concerns of his will and glory,
often clash and interfere with <i>the things that are of men,</i>
that is, with our own wealth, pleasure, and reputation. While we
mind Christian duty as our way and work, and the divine favour as
our end and portion, we <i>savour the things of God;</i> but if
these be minded, the flesh must be denied, hazards must be run and
hardships borne; and here is the trial which of the two we savour.
[2.] Those that inordinately fear, and industriously decline
suffering for Christ, when they are called to it, savour more of
the things of man than of the things of God; they relish those
things more themselves, and make it appear to others that they do
so.</p>
</div><scripCom id="Matt.xvii-p100.1" osisRef="Bible:Matt.16.24-Matt.16.28" parsed="|Matt|16|24|16|28" passage="Mt 16:24-28" type="Commentary"/><div class="Commentary" id="Bible:Matt.16.24-Matt.16.28">
<h4 id="Matt.xvii-p100.2">The Value of the Soul.</h4>
<p class="passage" id="Matt.xvii-p101">24 Then said Jesus unto his disciples, If any
<i>man</i> will come after me, let him deny himself, and take up
his cross, and follow me.   25 For whosoever will save his
life shall lose it: and whosoever will lose his life for my sake
shall find it.   26 For what is a man profited, if he shall
gain the whole world, and lose his own soul? or what shall a man
give in exchange for his soul?   27 For the Son of man shall
come in the glory of his Father with his angels; and then he shall
reward every man according to his works.   28 Verily I say
unto you, There be some standing here, which shall not taste of
death, till they see the Son of man coming in his kingdom.</p>
<p class="indent" id="Matt.xvii-p102">Christ, having shown his disciples that
<i>he</i> must suffer, and that he was ready and willing to suffer,
here shows them that <i>they</i> must suffer too, and must be ready
and willing. It is a weighty discourse that we have in these
verses.</p>
<p class="indent" id="Matt.xvii-p103">I. Here is the law of discipleship laid
down, and the terms fixed, upon which we may have the honour and
benefit of it, <scripRef id="Matt.xvii-p103.1" osisRef="Bible:Matt.16.24" parsed="|Matt|16|24|0|0" passage="Mt 16:24"><i>v.</i>
24</scripRef>. He said this to his disciples, not only that they
might instruct others concerning it, but that by this rule they
might examine their own security. Observe,</p>
<p class="indent" id="Matt.xvii-p104">1. What it is to be a disciple of Christ;
it is to come after him. When Christ called his disciples, this was
the word of command, <i>Follow me.</i> A true disciple of Christ is
one that doth follow him in duty, and shall follow him to glory. He
is one that comes after Christ, not one that prescribes to him, as
Peter now undertook to do, forgetting his place. A disciple of
Christ comes after him, as the sheep after the shepherd, the
servant after his master, the soldiers after their captain; he is
one that aims at the same end that Christ aimed at, the glory of
God, and the glory of heaven: and one that walks in the same way
that he walked in, is led by his Spirit, treads in his steps,
submits to his conduct, and <i>follows the Lamb, whithersoever he
goes,</i> <scripRef id="Matt.xvii-p104.1" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv. 4</scripRef>.</p>
<p class="indent" id="Matt.xvii-p105">2. What are the great things required of
those that will be Christ's disciples; <i>If any man will come,</i>
<b><i>ei tis thelei</i></b>—<i>If any man be willing</i> to come.
It denotes a deliberate choice, and cheerfulness and resolution in
that choice. Many are disciples more by chance or the will of
others than by any act of their own will; but Christ will have his
people volunteers, <scripRef id="Matt.xvii-p105.1" osisRef="Bible:Ps.110.3" parsed="|Ps|110|3|0|0" passage="Ps 110:3">Ps. cx.
3</scripRef>. It is as if Christ had said, "If any of the people
that are not my disciples, be steadfastly minded to come to me, and
if you that are, be in like manner minded to adhere to me, it is
upon these terms, these and no other; you must <i>follow me</i> in
sufferings as well as in other things, and therefore when you sit
down to count the cost, reckon upon it."</p>
<p class="indent" id="Matt.xvii-p106">Now what are these terms?</p>
<p class="indent" id="Matt.xvii-p107">(1.) <i>Let him deny himself.</i> Peter had
advised Christ to spare himself, and would be ready, in the like
case, to take the advice; but Christ tells them all, they must be
so far from <i>sparing</i> themselves, that they must <i>deny</i>
themselves. Herein they must come after Christ, for his birth, and
life, and death, were all a continued act of self-denial, a
self-emptying, <scripRef id="Matt.xvii-p107.1" osisRef="Bible:Phil.2.7-Phil.2.8" parsed="|Phil|2|7|2|8" passage="Php 2:7,8">Phil. ii. 7,
8</scripRef>. If self-denial be a hard lesson, and against the
grain to flesh and blood, it is no more than what our Master
learned and practised before us and for us, both for our redemption
and for our instruction; and <i>the servant is not above his
lord.</i> Note, All the disciples and followers of Jesus Christ
must deny themselves. It is the fundamental law of admission into
Christ's school, and the first and great lesson to be learned in
this school, to deny ourselves; it is both the <i>strait</i> gate,
and the <i>narrow</i> way; it is necessary in order to our learning
all the other good lessons that are there taught. We must deny
ourselves absolutely, we must not admire our own shadow, nor
gratify our own humour; we must not lean to our own understanding,
nor seek our own things, nor be our own end. We must deny ourselves
comparatively; we must deny ourselves for Christ, and his will and
glory, and the service of his interest in the world; we must deny
ourselves for our brethren, and for their good; and we must deny
ourselves for ourselves, deny the appetites of the body for the
benefit of the soul.</p>
<p class="indent" id="Matt.xvii-p108">(2.) <i>Let him take up his cross.</i> The
cross is here put for all sufferings, as men or Christians;
providential afflictions, persecutions for righteousness' sake,
every trouble that befals us, either for doing well or for not
doing ill. The troubles of Christians are fitly called
<i>crosses,</i> in allusion to the death of the cross, which Christ
was obedient to; and it should reconcile us to troubles, and take
off the terror of them, that they are what we bear in common with
Christ, and such as he hath borne before us. Note, [1.] Every
disciple of Christ hath his cross, and must count upon it; as each
hath his special duty to be done, so each hath his special trouble
to be borne, and every one feels most from his own burthen. Crosses
are the common lot of God's children, but of this common lot each hath his particular
share. That is our cross which Infinite Wisdom has appointed for
us, and a Sovereign Providence has laid on us, as fittest for us.
It is good for us to call the cross we are under <i>our own,</i>
and entertain it accordingly. We are apt to think we could bear
such a one's cross better than our own; but that is best which is,
and we ought to make the best of it. [2.] Every disciple of Christ
must take up that which the wise God hath made his cross. It is an
allusion to the Roman custom of compelling those that were
condemned to be crucified, to carry their cross: when Simon carried
Christ's cross after him, this phrase was illustrated.
<i>First,</i> It is supposed that the cross lies in our way, and is
prepared for us. We must not make crosses to ourselves, but must
accommodate ourselves to those which God has made for us. Our rule
is, not to go a step out of the way of duty, either to meet a
cross, or to miss one. We must not by our rashness and indiscretion
pull crosses down upon our own heads, but must take them up when
they are laid in our way. We must so manage an affliction, that it
may not be a stumbling-block or hindrance to us in any service we
have to do for God. We must take it up out of our way, by getting
over <i>the offence of the cross; None of these things move me;</i>
and we must then go on with it in our way, though it lie heavy.
<i>Secondly,</i> That which we have to do, is, not only to bear the
cross (that a stock, or a stone, or a stick may do), not only to be
silent under it, but we must <i>take up</i> the cross, must improve
it to some good advantage. We should not say, "This is an evil, and
I must bear it, because I cannot help it;" but, "This is an evil,
and I will bear it, because it shall work for my good." When we
<i>rejoice in our afflictions, and glory in them,</i> then we take
up the cross. This fitly follows upon denying ourselves; for he
that will not deny himself the pleasures of sin, and the advantages
of this world for Christ, when it comes to the push, will never
have the heart to take up his cross. "He that cannot take up the
resolution to live a saint, has a demonstration within himself,
that he is never likely to die a martyr;" so Archbishop
Tillotson.</p>
<p class="indent" id="Matt.xvii-p109">(3.) <i>Let him follow me,</i> in this
particular of taking up the cross. Suffering saints must look unto
Jesus, and take from him both direction and encouragement in
suffering. Do we bear the cross? We therein follow Christ, who
bears it <i>before</i> us, bears it <i>for</i> us, and so bears it
<i>from</i> us. He bore the heavy end of the cross, the end that
had the curse upon it, that was a heavy end, and so made the other
light and easy for us. Or, we may take it in general, we must
follow Christ in all instances of holiness and obedience. Note, The
disciples of Christ must study to imitate their Master, and conform
themselves in every thing to his example, and continue in
well-doing, whatever crosses lie in their way. To do well and to
suffer ill, is to follow Christ. <i>If any man will come after me,
let him follow me;</i> that seems to be <i>idem per idem—the same
thing over again.</i> What is the difference? Surely it is this,
"<i>If any man will come after me,</i> in profession, and so have
the name and credit of a disciple, <i>let him follow me in
truth,</i> and so do the work and duty of a disciple." Or thus,
"<i>If any man will set out after me,</i> in good beginnings,
<i>let him</i> continue to <i>follow me</i> with all perseverance."
That is <i>following the Lord fully,</i> as Caleb did. Those that
come after Christ, must follow after him.</p>
<p class="indent" id="Matt.xvii-p110">II. Here are arguments to persuade us to
submit to these laws, and come up to these terms. Self-denial, and
patient suffering, are hard lessons, which will never be learned if
we consult with flesh and blood; let us therefore consult with our
Lord Jesus, and see what advice he gives us; and here he gives
us,</p>
<p class="indent" id="Matt.xvii-p111">1. Some considerations proper to engage us
to these duties of self-denial and suffering for Christ.
Consider,</p>
<p class="indent" id="Matt.xvii-p112">(1.) The weight of that eternity which
depends upon our present choice (<scripRef id="Matt.xvii-p112.1" osisRef="Bible:Matt.16.25" parsed="|Matt|16|25|0|0" passage="Mt 16:25"><i>v.</i> 25</scripRef>); <i>Whosoever will save his
life,</i> by denying Christ, <i>shall lose it: and whosoever</i> is
content to <i>lose his life,</i> for owning Christ, <i>shall find
it.</i> Here are <i>life and death, good and evil, the blessing and
the curse, set before us.</i> Observe,</p>
<p class="indent" id="Matt.xvii-p113">[1.] The misery that attends the most
plausible apostasy. <i>Whosoever will save his life</i> in this
world, if it be by sin, he <i>shall lose it</i> in another; he that
forsakes Christ, to preserve a temporal life and avoid a temporal
death, will certainly come short of eternal life, and will be hurt
of the second death, and eternally held by it. There cannot be a
fairer pretence for apostasy and iniquity than saving the life by
it, so cogent is the law of self-preservation; and yet even that is
folly, for it will prove in the end self-destruction; the life
saved is but for a moment, the death shunned is but as a sleep; but
the life lost is everlasting, and the death run upon is the depth
and complement of all misery, and an endless separation from all
good. Now, let any rational man consider of it, take advice and
speak his mind, whether there is any thing got, at long run, by
apostasy, though a man save his estate, preferment, or life, by
it.</p>
<p class="indent" id="Matt.xvii-p114">[2.] The advantage that attends the most
perilous and expensive constancy; <i>Whosoever will lose his life
for Christ's sake</i> in this world, <i>shall find it</i> in a
better, infinitely to his advantage. Note, <i>First,</i> Many a
life is lost, for Christ's sake, in doing his work, by labouring
fervently for his name; in suffering work, by choosing rather to
die than to deny him or his truths and ways. Christ's holy religion
is handed down to us, sealed with the blood of thousands, that have
<i>not known their own souls,</i> but have <i>despised their
lives</i> (as Job speaks in another case), though very valuable
ones, when they have stood in competition with their duty and
<i>the testimony of Jesus,</i> <scripRef id="Matt.xvii-p114.1" osisRef="Bible:Rev.20.4" parsed="|Rev|20|4|0|0" passage="Re 20:4">Rev. xx.
4</scripRef>. <i>Secondly,</i> Though many have been losers for
Christ, even of life itself, yet never any one was, or will be, a
loser by him in the end. The loss of other comforts, for Christ,
may possibly be made up in this world (<scripRef id="Matt.xvii-p114.2" osisRef="Bible:Mark.10.30" parsed="|Mark|10|30|0|0" passage="Mk 10:30">Mark x. 30</scripRef>); the loss of life cannot, but it
shall be made up in the other world, in an eternal life; the
believing prospect of which hath been the great support of
suffering saints in all ages. An assurance of the life they should
find, in lieu of the life they hazarded, hath enabled them to
triumph over death in all its terrors; to go smiling to a scaffold,
and stand singing at a stake, and to call the utmost instances of
their enemies' rage but <i>a light affliction.</i></p>
<p class="indent" id="Matt.xvii-p115">[3.] The worth of the soul which lies at
stake, and the worthlessness of the world in comparison of it
(<scripRef id="Matt.xvii-p115.1" osisRef="Bible:Matt.16.26" parsed="|Matt|16|26|0|0" passage="Mt 16:26"><i>v.</i> 26</scripRef>). <i>What is
a man profited, if he gain the whole world and lose his own
soul?</i> <b><i>ten psychen autou</i></b>; the same word which is
translated <i>his life</i> (<scripRef id="Matt.xvii-p115.2" osisRef="Bible:Matt.16.25" parsed="|Matt|16|25|0|0" passage="Mt 16:25"><i>v.</i>
25</scripRef>), for the <i>soul</i> is the <i>life,</i> <scripRef id="Matt.xvii-p115.3" osisRef="Bible:Gen.2.7" parsed="|Gen|2|7|0|0" passage="Ge 2:7">Gen. ii. 7</scripRef>. This alludes to that common
principle, that, whatever a man gets, if he lose his life, it will
do him no good, he cannot enjoy his gains. But it looks higher, and
speaks of the soul as immortal, and a loss of it beyond death,
which cannot be compensated by the gain of the whole world. Note,
<i>First,</i> Every man has a soul of his own. The soul is the
spiritual and immortal part of man, which thinks and reasons, has a
power of reflection and prospect, which actuates the body now, and
will shortly act in a separation from the body. Our souls are our
own not in respect of dominion and property (for we are not our
<i>own, All souls are mine,</i> saith God), but in respect of
nearness and concern; our souls are our own, for they are
ourselves. <i>Secondly,</i> It is possible for the soul to be lost,
and there is danger of it. The soul is lost when it is eternally
separated from all the good to all the evil that a soul is capable
of; when it dies as far as a soul can die; when it is separated
from the favour of God, and sunk under his wrath and curse. A man
is never undone till he is in hell. <i>Thirdly,</i> If the soul be
lost, it is of the sinner's own losing. The <i>man loses his own
soul,</i> for he does that which is certainly destroying to it, and
neglects that which alone would be saving, <scripRef id="Matt.xvii-p115.4" osisRef="Bible:Hos.13.9" parsed="|Hos|13|9|0|0" passage="Ho 13:9">Hos. xiii. 9</scripRef>. The sinner dies because he will
die; <i>his blood is on his own head. Fourthly,</i> One soul is
worth more than all the world; our own souls are of greater value
to us than all the wealth, honour, and pleasures of this present
time, if we had them. Here is <i>the whole world</i> set in the
scale against <i>one soul,</i> and <i>Tekel</i> written upon it; it
is weighed in the balance, and found too light to weigh it down.
This is Christ's judgment upon the matter, and he is a competent
Judge; he had reason to know the price of <i>souls,</i> for he
redeemed them; nor would he under-rate the world, for he made it.
<i>Fifthly,</i> The winning of the world is often the losing of the
soul. Many a one has ruined his eternal interest by his
preposterous and inordinate care to secure and advance his temporal
ones. It is <i>the love of the world,</i> and the eager pursuit of
it, <i>that drowns men in destruction and perdition. Sixthly,</i>
The loss of the soul is so great a loss, that the gain of the whole
world will not countervail it, or make it up. He that loses his
soul, though it be to gain the world, makes a very bad bargain for
himself, and will sit down at last an unspeakable loser. When he
comes to balance the account, and to compare profit and loss, he
will find that, instead of the advantage he promised himself, he is
ruined to all intents and purposes, is irreparably broken.</p>
<p class="indent" id="Matt.xvii-p116"><i>What shall a man give in exchange for
his soul?</i> Note, If once the soul be lost, it is lost for ever.
There is no <b><i>antallagma</i></b>—<i>counter-price,</i> that
can be paid, or will be accepted. It is a loss that can never be
repaired, never be retrieved. If, after that great price which
Christ laid down to redeem our souls, and to restore us to the
possession of them, they be so neglected for the world, that they
come to be lost, that new mortgage will never be taken off; there
remains no more sacrifice for sins, nor price for souls, but the
equity of redemption is eternally precluded. Therefore it is good
to be wise in time, and do well for ourselves.</p>
<p class="indent" id="Matt.xvii-p117">2. Here are some considerations proper to
encourage us in self-denial and suffering for Christ.</p>
<p class="indent" id="Matt.xvii-p118">(1.) The assurance we have of Christ's
glory, at his second coming to judge the world, <scripRef id="Matt.xvii-p118.1" osisRef="Bible:Matt.16.27" parsed="|Matt|16|27|0|0" passage="Mt 16:27"><i>v.</i> 27</scripRef>. If we look to the end of all
these things, the period of the world, and the posture of souls
then, we shall thence form a very different idea of the present
state of things. If we see things as they <i>will</i> appear then,
we shall see them as they <i>should</i> appear now.</p>
<p class="indent" id="Matt.xvii-p119">The great encouragement to steadfastness in
religion is taken from the second coming of Christ, considering
it,</p>
<p class="indent" id="Matt.xvii-p120">[1.] As his honour; <i>The Son of man shall
come in the glory of his Father, with his angels.</i> To look upon
Christ in his state of humiliation, so abased, so abused, <i>a
reproach of men, and despised of the people,</i> would discourage
his followers from taking any pains, or running any hazards for
him; but with an eye of faith to see the Captain of our salvation
coming in his glory, in all the pomp and power of the upper world,
will animate us, and make us think nothing too much to do, or too
hard to suffer, or him. <i>The Son of man shall come.</i> He here
gives himself the title of his humble state (he is the <i>Son of
man</i>), to show that he is not ashamed to own it. His first
coming was in the meanness of his children, who being partakers of
flesh, he took part of the same; but his second coming will be in
the glory of his Father. At his first coming, he was attended with
poor disciples; at his second coming, he will be attended with
glorious angels; and <i>if we suffer with him, we shall be
glorified with him,</i> <scripRef id="Matt.xvii-p120.1" osisRef="Bible:2Tim.2.12" parsed="|2Tim|2|12|0|0" passage="2Ti 2:12">2 Tim. ii.
12</scripRef>.</p>
<p class="indent" id="Matt.xvii-p121">[2.] As our concern; <i>Then he shall
reward every man according to his works.</i> Observe, <i>First,</i>
Jesus Christ will come as a Judge, to dispense rewards and
punishments, infinitely exceeding the greatest that any earthly
potentate has the dispensing of. The terror of men's tribunal
(<scripRef id="Matt.xvii-p121.1" osisRef="Bible:Matt.10.18" parsed="|Matt|10|18|0|0" passage="Mt 10:18"><i>ch.</i> x. 18</scripRef>) will be
taken off by a believing prospect of the glory of Christ's
tribunal. <i>Secondly,</i> Men will then be rewarded, not according
to their gains in this world, but according to their works,
according to what they were and did. In that day, the treachery of
backsliders will be punished with eternal destruction, and the
constancy of faithful souls recompensed with a crown of life.
<i>Thirdly,</i> The best preparative for that day is to <i>deny
ourselves, and take up our cross, and follow Christ;</i> for so we
shall make the Judge our Friend, and these things will then pass
well in the account. <i>Fourthly,</i> The rewarding of men
according to their works is deferred till that day. Here good and
evil seem to be dispensed promiscuously; we see not apostasy
punished with immediate strokes, nor fidelity encouraged with
immediate smiles, from heaven; but in that day all will be set to
rights. Therefore <i>judge nothing before the time,</i> <scripRef id="Matt.xvii-p121.2" osisRef="Bible:2Tim.4.6-2Tim.4.8" parsed="|2Tim|4|6|4|8" passage="2Ti 4:6-8">2 Tim. iv. 6-8</scripRef>.</p>
<p class="indent" id="Matt.xvii-p122">(2.) The near approach of his kingdom in
this world, <scripRef id="Matt.xvii-p122.1" osisRef="Bible:Matt.16.28" parsed="|Matt|16|28|0|0" passage="Mt 16:28"><i>v.</i> 28</scripRef>.
It was so near, that there were some attending him who should live
to see it. As Simeon was assured that he should not see death till
he had seen the Lord's Christ come in the flesh; so some here are
assured that they shall not taste death (death is a sensible thing,
its terrors are seen, its bitterness is tasted) till they had seen
the Lord's Christ coming in his kingdom. At the end of time, he
shall come in his Father's glory; but now, in the fulness of time,
he was to come in his own kingdom, his mediatorial kingdom. Some
little specimen was given of his glory a few days after this, in
his transfiguration (<scripRef id="Matt.xvii-p122.2" osisRef="Bible:Matt.17.1" parsed="|Matt|17|1|0|0" passage="Mt 17:1"><i>ch.</i> xvii.
1</scripRef>); then he tried his robes. But this points at Christ's
coming by the pouring out of his Spirit, the planting of the gospel
church, the destruction of Jerusalem, and the taking away of the
place and nation of the Jews, who were the most bitter enemies to
Christianity. Here was <i>the Son of man coming in his kingdom.</i>
Many then present lived to see it, particularly John, who lived
till after the destruction of Jerusalem, and saw Christianity
planted in the world. Let <i>this</i> encourage the followers of
Christ to suffer for him, [1.] That their undertaking shall be
succeeded; the apostles were employed in setting up Christ's
kingdom; let them know, for their comfort, that whatever opposition
they meet with, yet they shall carry their point, shall <i>see of
the travail of their soul.</i> Note, It is a great encouragement to
suffering saints to be assured, not only of the safety, but of the
advancement of Christ's kingdom among men; not only
<i>notwithstanding</i> their sufferings, but <i>by</i> their
sufferings. A believing prospect of the success of the kingdom of
grace, as well as of our share in the kingdom of glory, may carry
us cheerfully through our sufferings. [2.] That their cause shall
be pleaded; their deaths shall be revenged, and their persecutors
reckoned with. [3.] That this shall be done shortly, in the present
age. Note, The nearer the church's deliverances are, the more
cheerful should we be in our sufferings for Christ. <i>Behold the
Judge standeth before the door.</i> It is spoken as a favour to
those that should survive the present cloudy time, that they should
see better days. Note, It is desirable to share with the church in
her joys, <scripRef id="Matt.xvii-p122.3" osisRef="Bible:Dan.12.12" parsed="|Dan|12|12|0|0" passage="Da 12:12">Dan. xii. 12</scripRef>.
Observe, Christ saith, <i>Some</i> shall live to see those glorious
days, not <i>all;</i> some shall enter into the promised land, but
others shall fall in the wilderness. He does not tell them
<i>who</i> shall live to see this kingdom, lest if they had known,
they should have put off the thoughts of dying, but <i>some</i> of
them shall; <i>Behold, the Lord is at hand. The Judge standeth
before the door; be patient, therefore, brethren.</i></p>
</div></div2>