Verse For Today

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Mt 16:22 Then Peter took Him and began to rebuke Him, saying, God be gracious to You, Lord! This shall never be to You.

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No doubt Peter spake all this out of a sincere intention, and with a singular affection towards our Saviour; but pious intentions and good affections will not justify unwarrantable actions.
 
From this counsel of St. Peter to Christ we learn,
 
1. How ready flesh and blood is to oppose all that tends to suffering;  Master, spare thyself.
 
2. What need we have to be fortified against the temptations of friends as well as of enemies! for Satan can make good men his instruments to do his work, when they little think of it,.  Peter little suspected that Satan set him on work to hinder the redemption of mankind, by dissuading Christ from dying.  But observe in the next verse with what indignation Christ rejects Peter's advice.

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Mt 16:23 But He turned and said to Peter, Go, Satan! You are an offense to Me, for you do not savor the things that are of God, but those that are of men.

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Christ looked upon Peter with anger and displeasure, Christ heard Satan speaking in Peter.  It was Peter's tongue, but Satan tuned it; therefore Christ calls Peter by Satan's name.  They that will do the devil's work shall have the devil's name too.  He that would hinder the redemption of mankind, is Satan, an adversary to mankind.
 
From our Saviour's smart reproof given to Peter, Learn, that no love or respect to men's persons or piety must draw us to flatter them in their sins, or cause us to speak lightly of their sins.
 
From our Saviour's resolution not to favour himself, notwithstanding Peter's advice, Learn, That so intent was the heart of Christ upon the great work of man's redemption, that he could not bear the least word that should obstruct it, or divert him from it.

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Mt 16:24 Then Jesus said to His disciples, If anyone desires to come after Me, let him deny himself and take up his cross and follow Me.

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Observe here, 1. How our Saviour recommends his religion to every man's choice; not attempting by force and violence to compel any to the profession of it.   If any man will come after me, that is, if any man choose and resolve to be a Christian.
 
2. Our Saviour's terms propounded:
 
1. Self-denial Let him deny himself.  By which we are not to understand the denying and renouncing of our senses in matters of faith, nor yet the renouncing of our reason in matters of religion; but by self-denial is meant, that we should be willing to part with all our earthly comforts, and quit all our temporal enjoyments, for the sake of Christ and his holy religion.

 
2. Gospel-suffering, He must take up his cross.  An allusion to a Roman custom, that the malefactor, who was to be crucified, took his cross upon his shoulder, and carried it to the place of execution.
 
Where note, Not the making of the cross for ourselves, but the patient bearing of it when God lays it upon our shoulder, is the duty injoined: let him take up his cross.
 
3. Gospel-service, He must follow me:  that is, obey my commands, and follow my example:  he must set my life and doctrine continually before him, and must be daily correcting and reforming his life by that rule and pattern.  See on Lu 9:23.

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Mt 16:25 For whoever desires to save his life shall lose it, and whoever desires to lose his life for My sake shall find it.

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Observe here,  1. That the love of this temporal life, is a great temptation to men to deny Christ, and renounce his holy religion.
 
2.  That the surest way to attain eternal life, is cheerfully to lay down a mortal life, when the glory of Christ and his service calleth us thereunto.

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Mt 16:26 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?

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Learn, 1. That God has intrusted everyone of us with a soul of inestimable worth and preciousness, capable of being saved or lost, and that to all eternity.
 
2. That the gain of the whole world is not comparable with the loss of one precious soul.  The soul's loss is an incomprehensible and irrecoverable loss.

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Mt 16:27 For the Son of man shall come in the glory of His Father with His angels, and then He shall reward each one according to his works.

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There is a twofold judgment spoken of by this evangelist St. Matthew, namely, a particular coming of Christ to execute vengeance on the Jews, at the destruction of Jerusalem; and a general coming at the day of judgment.
 
If we understand this place of the latter, we have then, 1.  The judge described,  The Son of man, he who was and is both God and man, shall judge both angels and men.
 
2. The splendour of that day declared, He shall come in glory with his holy angels.  The attendance of angels shall be required by Christ not for necessity but for majesty.
 
3. The work and business of that day demonstrated, and that is, To render to every man according to his work.
 
Learn, That the judgment of the great day will be most glorious and righteous:  Christ will be glorious in his person, and glorious in his attendance:  and the judgment will be according to righteousness, Without respect of persons, according to what has been done in the body.

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Mt 16:28 Truly I say to you, There are some standing here who shall not taste of death until they see the Son of man coming in His kingdom.

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A threefold sense and interpretation is given of these words.
 
1. Some will have them refer to our Saviour's transfiguration mentioned in the next chapter:  as if he had said, "Some of you, as Peter, James, and John, shall shortly see me upon mount Tabor, in such glory as I will come into judgment."

2. Others understand the words of Christ's exercising his kingly power in the destruction of Jerusalem and the Jewish nation; which St. John did have to see.
 
3. Others refer the words to the time of the gospel after Christ's resurrection and ascension, when the gospel was propagated and spread far and near,  There are some standing here, that shall not taste of death, till they see the kingdom of God come with power Mr 9:1 that is, till they see the increase and enlargement of the the church by the gospel.
 
Thence note, That where the gospel is powerfully preached, and cheerfully obeyed, there Christ cometh most gloriously in his kingdom.

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Mt 17:1 And after six days Jesus took Peter, James, and John his brother, and brought them up into a high mountain apart.

Mt 17:2 And He was transfigured before them. And His face shone as the sun, and His clothing was white as the light.

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The former part of this chapter gives us an account of our Saviour's glorious transfiguration, he laid as it were the garments of frail humanity and mortality aside for a little time, and assuming to himself the robes of majesty and glory, the rays of his divinity darted forth, his face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both dazzle and delight the eyes of the beholders.
 
Here observe, 1.  The reasons of our Lord's transfiguration,
 
1.  To demonstrate and testify the truth of his divinity; that  he was Christ the Son of the living God; according to St. Peter's confession just before.  This divine glory was an evidence of his divine nature.
 
2.  Christ was thus transfigured, to prefigure the glory of his second coming to judgment, when he shall be admired of his saints, as here he was admired by his disciples.
 
Observe, 2.  The choice which our Saviour makes of the witnesses of his transfiguration, his three disciples, Peter, James and John.  But why disciples?  Why three disciples?  Why these three?
 
1.  This transfiguration was a type and shadow of the glory of heaven: Christ therefore vouchsafes the earnest and first fruits of that glory only to saints; upon whom he intended to bestow the full harvest.
 
2.  Three disciples were witnesses sufficient to testify this miracle. Judas was unworthy of this favour, yet lest he should murmur or be discontented at his being left out, others are also left out besides him.
 
3.  These three, rather than others; because,
 
1.  These disciples are more eminent for grace, zeal, and love to Christ; and, consequently, are most highly dignified and honoured by him.  The most eminent manifestations of glory, are made by God to those that are most eminent in grace.
 
2.  These three were witnesses of Christ's agony and passion, to prepare them for which, they are here made witnesses of his transfiguration.  This glorious vision from Mount Tabor fitted them to abide the terrors of mount Calvary.

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Mt 17:3 And behold, there appeared to them Moses and Elijah talking with Him.

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Observe here, the glorious attendance upon our Saviour at his glorious transfiguration; they were two men, Moses and Elias.  This being but a glimpse of Christ's glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it; when he shall come in his full glory, ten thousand of thousands shall attend him.  These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators but partners. Man's restoration was Christ's principal aim: the angels' confirmation his less principal design.  But why Moses and Elias?
 
1.  Moses the giver of the law, and Elias the chief of the prophets, attending both upon Christ, did shew the consent of the law and the prophets with Christ,and their fulfilling and accomplishment in him.
 
2.  Because these two were the most laborious servants of Christ, both adventured their lives in God's cause, and therefore are highly honoured by Christ.   Such as honour him, he will honour.

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Mt 17:4 And Peter answered and said to Jesus, Lord, it is good for us to be here. If You will, let us make here three tabernacles; one for You, and one for Moses, and one for Elijah.

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Observe here, 1.  The person supplicating, Peter.  No doubt the other two, James and John, were much affected, but Peter is more fervent and forward; yet there is no arguing with the Papists from his fervency to his superiority; his personal prerogatives were not hereditary.
 
Observe, 2.  The person supplicated, Jesus; not Moses, nor Elias; the disciples make no prayer, no suit to them, but to Christ only.  Prayers to saints departed are both vain and unlawful.
 
Observe, 3.  The supplication itself, and that was for their continuance where they were.   It is good for us to be here.  O what a ravishing comfort is the fellowship of the saints! but the presence of Christ among them renders their joys transporting.
 
Observe, 4.  Their proffer of service to farther this continuance; Let us make three Tabernacles.  This motion was well meant and devout.  St. Peter will stick at no cost nor pains for the enjoyment of Christ's presence and his saints' company, yet was the motion unadvised and rash.  St. Peter erred in desiring a perpetuity of that condition which was but transient and momentary.  This vision was only a taste of Glory, not a full repast.  He errs, in that he would bring down heaven to earth, and take up with Tabor instead of heaven.  He errs, in that he would enter upon the possession of heaven's glory, without suffering, and without dying.  Peter would be clothed upon, but was not willing to be unclothed.
 
Learn, 1.  That a glimpse of glory is enough to wrap a soul into ecstasy, and to make it out of love with worldly company.
 
2.  That we are apt to desire more of heaven upon earth than God will allow: we would fain have the heavenly glory come down to us, but we are unwilling to go by death to that; we know not what we say, when we talk of felicity in tabernacles upon earth.

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Mt 17:5 While he yet spoke, behold, a bright cloud overshadowed them. And behold a voice out of the cloud which said, This is My beloved Son in whom I am well pleased, hear Him

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Observe here, 1. A cloud was put before the disciples' eyes, for two reasons.
 
1. To allay the lustre and resplendency of that glory which they were swallowed up with.  As we cannot look upon the sun in its full brightness, but under a cloud by reflection; so the glory of heaven is insupportable, till God veils it and shelters us from the surcharge of it.
 
2. A cloud overshadows them, to hinder their farther prying and looking into the glory.  We must be content to behold God here through a cloud  darkly, ere long we shall see him face to face.

Observe, 2. The testimony given by God the Father out of the cloud concerning Jesus Christ his son:  This is my beloved Son, in whom I am well pleased.
 
Here note, 1. The dignity of his person, he is a son, therefore, for nature coessential, for dignity coequal, for duration coeternal, with the Father; and a beloved son, because of his likeness and conformity to him.  A father's likeness is the cause of love; a unison of wills causes a mutual endearing of affections.

Note, 2. The excellency of his mediation, In whom I am well pleased.  Christ in himself was most pleasing to God the Father, and in and through him he is wll pleased with all believers.  Christ's mediation for us makes God appeasable to us.

Note, 3. The authority of his doctrine:  Hear him, not Moses and Elias, who were servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church: therefore adore him as my Son, believe in him as your Saviour, and hear him as your lawgiver.  He honours Christ most, that obeys him the best.  The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue.  This is my beloved Son, hear him.

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Mt 17:6 And when the disciples heard, they fell on their face and were greatly terrified.

Mt 17:7 And Jesus came and touched them, and said, Arise and do not be terrified.

Mt 17:8 And lifting up their eyes, they saw no one except Jesus alone.

Mt 17:9 And as they came down from the mountain, Jesus commanded them, saying, Tell the vision to no one until the Son of man has risen from the dead.

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Observe here, 1. The effect which this voice from heaven had upon the apostles, it cast them into a passion of horror and amazement.  They were sore afraid, and fell on their face.
 
Learn thence, that such is the majesty and glory of God, that man in his sinful state cannot bear so much as a glimpse of it, without great consternation and fear.  How unable is man to hear the voice of God! and yet how ready to despise the voice of man; If God speaks by himself, his voice is too terrible; if he speaks by his ministers, it is too contemptible.

Observe, 2. The person by whom the disciples were recovered out of these amazing fears unto which they were cast; namely, by Christ: Jesus came and said, Be not afraid.  It is Christ alone who can raise and comfort those whom the terrors of the Almighty have dejected and cast down.
 
Observe, 3. The manner how Christ recovered them out of this passionate amazement, it was three-fold:

1. By his gracious approach, he came unto them.  Christ will come with comfort unto his children, when they are disabled from coming to him with comfort.
 
2. By his comfortable touch; He came and touched them.  Christ comforts believers by a real and close application of himself unto them.  An unapplied Christ saves none, comforts none.

3.  By his comforting voice, He said, Be not afraid.  It is a word of assurance, that there is no ground or cause of fear; and it is a word of assistance.  It is verbum operatorium:  he that said unto them, Arise, Be not afraid, did by his spirit breathe life, and convey strength into their souls, to enable them to arise.
 
Observe, 4. The strict injunction given by Christ to his disciples, not to publish or proclaim this vision till after his resurrection, for two reasons:

1. Lest it should hinder his passion; for had the rulers of the world known him to be the Lord of life and glory, they would not have crucified him; therefore Christ purposely concealed his deity to give way to his passion.
 
2. Christ being now in a state of humiliation, would have his majesty veiled, his glory concealed, and consequently forbids that the glorious vision of his transfiguration should be published and accordingly charges his disciples, That they tell the vision to no man till he was risen.
 
As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, That they tell the vision to no man till he was risen.

As if Christ had said, Tell no man the things which you have seen; not the residue of the disciples, that they be not troubled, that they were not admitted to see with you; nor those believers which now follow me, that they be not scandalized at my sufferings after so glorious a transfiguration.

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Mt 17:10 And His disciples asked Him, saying, Why then do the scribes say that Elijah must come first?

Mt 17:11 And answering Jesus said to them, Elijah truly shall come first and restore all things.

Mt 17:12 But I say to you that Elijah has come already, and they did not know him, but have done to him whatever they desired. Likewise also the Son of man shall suffer from them.

Mt 17:13 Then His disciples understood that He spoke to them about John the Baptist.

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Here we have the disciples' question, and our Saviour's answer.  They ask our Saviour, how the observation of the Jewish doctors holds good, that Elias must come before the Messias come?  We see the Messias, but we see no Elias; our Saviour answers, that Elias was come already:  Not Elijah in person, but one in the spirit and powers of Elias; one of his spirit and temper; to wit, John the Baptist, who was prophesied of under the name of Elias.  And great indeed was the resemblance between the Elias of the Old Testament, and of the New, namely John the Baptist; they were both born in bad times; they were both zealous for God and religion; they were both undaunted reprovers of the faults of princes; and they were both hated and implacably persecuted for the same.

Learn, that hatred and persecution, even unto death, has often been the lot and portion of such as have had the zeal and courage to reprove the faults of princes;  Elias is come, and they did unto him whatsoever they would.

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Mt 17:14 And when they came to the crowd, a man came to Him, kneeling down to Him and saying,

Mt 17:15 Lord, have mercy on my son, for he is a lunatic and grievously vexed; for oftentimes he falls into the fire, and often into the water.

Mt 17:16 And I brought him to Your disciples, and they could not cure him.

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Matthew 17:14 Mt 17:14

 
Observe here, 1. A sick patient brought to Christ, the great physician, for cure and healing. A lunatic, that is, a person, at certain times of the moon, afflicted with the falling sickness.
 
2. This sickness of his was aggravated by Satan, who bodily possessed him, and cruelly cast him into the fire and into the water, but rather for torture than dispatch.
 
O how does Satan, that malicious tyrant, rejoice in doing hurt to mankind!  Lord, abate his power, since his malice will not be abated.
 
Observe, 3. The person who brought him forth for cure, his compassionate father, who kneeled down and cried out, need will make a person both humble and eloquent.  Everyone has a tongue to speak for himself; happy is he that keeps a tongue for others.
 
4. The physicians that he was first brought unto:  first,  to the disciples; and when they could not cure him, then to Jesus.  We never apply ourselves importunately to the God of power, till we begin to despair of the creature's help.

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Mt 17:17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him here to Me.

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Matthew 17:17 Mt 17:17

 
These words are a severe rebuke given by Chrsit to his own disciples.
 
Where, observe, The person upbraided, his discples:  and the sin upbraided with, unbelief.   O faithless generation!  Yet was it not the total want of faith, but the weakness and imperfection of faith, that they were upbraided with and reproved for.
 
Hence learn, 1. That secret unbelief may lie hid and undiscerned in a person's heart, which neither others nor himself may take notice of, until some trial doth discover it.  The disciples were not sensible of that unbelief which lay hid in them, till this occasion did discover it.
 
Learn, 2. That the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our unbelief:  O faithless generation!  Others conceive that these words were not spoken to the disciples but to the Scribes, which Mr 9:1-50. says, at this time were disputing with Christ's disciples, and perhaps insulting over them, as having found out a distemper which could not be cured by Christ's name and power; and these he called now, as he had done heretofore, a generation of vipers.