come to the other side, they had forgotten to take bread.

6 Then Jesus said unto them, 1 Take heed and beware of the leaven of the Pharisees and of the Sadducees.

7 And they reasoned among themselves, saying, It is because we have taken no bread.

8 Which when Jesus perceived, he said unto them, 30 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 took up?

ye

is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf. Mark viii. 14.

6-8. Take heed, &c. That is, be cautious, be on your guard. The leaven of the Pharisees and Sadducees. Leaven is used in making bread. Its use is to pass through the flour, and cause it to ferment or to swell, and become light. It passes secretly, silently, but certainly. None can see its progress. So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines, they instilled them secretly into the mind, and they pervaded all the faculties, like leaven. They reasoned, &c. The disciples did not understand him as referring to their doctrine, because the word leaven was not often used among the Jews to denote doctrines, no other instance of the use of the word occurring in the scriptures. Besides, the Jews had many particular rules about the leaven which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Pharisees and Sadducees. Oye of little faith! Jesus, in reply, said that they should not be so anxious about the

10 Neither the seven 5 loaves of the four thousand, and how many baskets ye took up?

11 How is it that ye do not understand that I spake it 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 them not beware of the leaven of bread, but of the doctrine 6 of the Pharisees and of the Sadducees.

13 When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom 7 do men say that I the Son of man am?

5 Ch. xv. 34-38. 6 Ch. xv. 1-9. 7 Mark viii. 27. Luke ix. 18-22.

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

12. Then understood they, &c. After this explanation, they immediately saw that he referred to their doctrines. Erroneous doctrines are like leaven in the following respects: 1. They are at first slight and unimportant in appearance. 2. They are insinuated into the soul unawares and silently, and are difficult of detection. 3. They act gradually. 4. They act most certainly. 5. They will pervade all the soul, and bring in all the faculties under their control.

13-20. See also Mark viii. 27-29; and Luke ix. 18-20. Caesarea Philippi. There were two cities in Judea called Cæsarea. One was situated on the borders of the Mediterranean, and the other was the one mentioned here. It was also called Paneas, was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Cæsarea, in

14 And they said, 1 Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

and said, 2 Thou art the Christ, the Son of the living God.

2 Ch. xiv. 33. Psa. ii. 7. John i. 49.

Acts

1 Ch. xiv. 2. Luke ix. 7-9.

honour of the Roman emperor, Tiberius Cæsar. To distinguish it from the other Cæsarea, the name of Philip was added to it, and called Cæsarea Philippi, or Cæsarea of Philip. It was situated in the boundaries of the tribe of Naphthali, near mount Lebanon, and was in the most northern part of Judea. It now contains about two hundred houses, and is inhabited chiefly by Turks. When Jesus came. The original is, When Jesus was coming. Mark says, ch. viii. 27, that this conversation took place when they were in the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention to the truth that he was the Messiah. This truth it was of much consequence that they should fully believe and understand; and it was important, therefore, that he should often learn their views, and establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him. Whom do men say, &c. This passage has been variously rendered. Some have translated it, Whom do men say that I am? The Son of man? Others, Whom do men say that I am-I, who am the Son of man-i. e. the Messah! The meaning of all is nearly the sime. He wished to obtain the sentiments of the people respecting himself.

14. And they said, &c. See Note, Matt. xi. 14. They supposed he might be John the Baptist, as Herod did, risen from the dead. See Matt. xiv. 2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.

16. And Simon Peter answered, &c. Peter, expressing the views of the apostles, with characteristic forwardness answered the question proposed to them by Jesus: Thou art the Christ, the Son of the living God." The Christ. The Mesah, the Anointed of God. Note, Matt.

Eph. ii. 8.

The

i. 1. ¶ The Son. That is, the Son by way of eminence, in a peculiar sense. Note, Matt. iii. 17. This appellation was understood as implying divinity, John x. 29-36. Of the living God. term living, was given to the true God, to distinguish him from idols that are dead, or lifeless-blocks and stones. He is also the source of life, temporal, spiritual, and eternal. The term living is often given to him in the Old Testament, Josh. iii. 10. 1 Sam. xvii. 26, 36. Jer. x. 9, 10, &c. In this noble confession, Peter expressed the full belief of himself and his brethren that he was the long expected Messiah. Other men had very different opinions of him, but they were satisfied, and were not ashamed to confess it.

17. And Jesus answered, Blessed art thou, &c. Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son. The father of Peter, therefore Jona, or Jonas John i. 42; xxi. 16, 17.

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

For flesh and blood. commonly signifies man. See Gal. i. 16. Eph. vi. 12. And it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself. This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendour, his pomp and power as a man. But you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of appearances in my lowly state, my want of resemblance to what you have expected, you have been taught what I am by God. This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To

18 And I say also unto thee, That thou art Peter, 2 and 33 upon

11 John iv. 15; v. 20. 2 John i. 42. 3 Eph. ii. 20. Rev. xxi. 14.

reveal is to make known, or communicate something that was unknown, or

secret.

18. And I say also unto thee, That thou art Peter. The word Peter, in Greek, means a rock. The name was given to Simon by Christ when he called him to be a disciple. John i. 42. Cephas is a Syriac word, meaning the same as Peter-a rock, or stone. The meaning of this phrase may be thus expressed: Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity, and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion. And upon this rock, &c. This passage has given rise to many different interpretations. Some have supposed that the word rock refers to Peter's confession; and that he meant to say, upon this rock, this truth that thou hast confessed that I am the Messiah, and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety, and in such confessions shall my church stand amidst the flames of persecution, the fury of the gates of hell. Others have thought that he referred to himself. Christ is called a rock, Isa. xxviii. 16. 1 Pet. ii. 4-8. And it has been thought that he turned from Peter to himself, and said: Upon this rock, this truth that I am the Messiah-upon myself as the Messiah, I will build my church. Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word rock refers to Peter himself. This is the obvious meaning of the passage; and had it not been that the church of Rome has abused it, and applied it to what was never intended, no other would have been sought for. Thou art a rock. Thou hast shown thyself firm, and prepared to receive the foundation of the church.

of hell shall not

and the gates prevail against it.

Deut. xxi. 19. Zech. viii. 16.

Psa. ix. 13. Isa. liv. 17.

Lam. v. 14.

See

Upon thee will I build it. Thou shalt be highly honoured; thou shalt be first in making known the gospel to both Jews and Gentiles. This was accomplished. Acts ii. 14-36, where he first preached to the Jews; and Acts x. where he preached the gospel to Cornelius and his neighbours, who were Gentiles. Peter had thus the honour of laying the foundation of the church among the Jews and Gentiles. And this is the plain meaning of this passage. See also Gal. ii. 2. But Christ did not mean, as the Roman Catholics say he did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the only one on whom he would rear his church. See Acts xv., where the advice of James, and not of Peter, was followed. See also Gal. ii. 11, where Paul withstood Peter to his face, because he was to be blamed; a thing which could not have happened if Christ, as the Roman Catholics say, meant that Peter should be absolute and infallible. More than all, it is not said here or any where else in the Bible, that Peter should have infallible successors who should be the vicegerents of Christ, and the head of the church. The whole meaning of the passage is this: I will make you the honoured instrument of making known my gospel first to Jews and Gentiles, and will make you a firm and distinguished preacher in building my church. Will build my church. This refers to the custom of building in Judea on a rock or other very firm foundation. See Note, Matt. vii. 24. The word for church, is literally, those called out, and often means an assembly or congregation. See Acts vii. 38; xix. 32, (Greek.) It is applied to Christians as being called out from the world. It means, sometimes, the whole body of believers. 1 Cor. x. 32. Eph. i. 22. This is its meaning in this place. means, also, a particular society of believers, worshipping in one place. Acts viii. 1; ix. 31. 1 Cor. i. 2. Sometimes, also, a society in a single house, as Rom. xvi. 5. In common language, it means the church visible, i. e. all who profess religion; or

It

was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced; and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them, they would never have followed him. Their minds were not prepared for it. They expected a temporal, triumphant prince, as the Messiah. He first, therefore, convinced them that he was the Christ; and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah. Elders. The men of the great council, or Sanhedrim. See Note, Matt. v. 22. ¶Chief Priests and Scribes. See Note, Matt. ii. 4.

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

thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

24 ¶ Then said Jesus unto his disciples, If any 5 man will come after me, let him deny himself, and take up his cross, and follow me.

32 Sam. xix. 22 4 Rom. xiv. 13. 5 Ch. x. 38. Mark viii. 34. Luke ix. 23; xiv. 27. Acts xiv. 22. 1 Thess. iii. 3.

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

Thou art an offence.

stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came.

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

24-28. This discourse is also recorded in Mark viii. 34-38; ix. 1; and Luke ix. 23-27. Let him deny himself. That is, let him surrender to God his will, affections, body, and soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and