An exposition of The Gospel According to Matthew
by David L. Cooper, Th.M., Ph.D., Litt. D.
Installment sixteen

IN LAST MONTH'S study we examined the contents of chapter 15. Our portion for investigation this month is chapter 16. As has already been noted previously, Matthew, beginning with chapter 14 and onward, is more or less chronological. We see this by comparing his record with those of Mark and Luke.

After Jesus fed the four thousand men, besides women and children, He crossed the Sea of Galilee to the western side, landing at Magadan. The exact location of this spot has not been absolutely confirmed by archaeological evidence. It is most highly probable that it was on the western side of the lake south of Capernaum--between Capernaum and Tiberius. It is quite likely that it was in the Plain of Gennesaret.

The Pharisees, in connection with the Sadducees, teamed up on Jesus and attacked Him as soon as He set foot upon Galilean soil. As all Bible students know, the Pharisees were sticklers for the Word of God--especially for their traditions. They believed in the spiritual realm--in God, the immortality of the soul, and of rest with God in the world to come. They likewise believed in the existence of the angels and of their assistance to man. On the other hand, the Sadducees were the materialists of that day and time. They belonged largely to the wealthy, influential class. They therefore were not very numerous. Doctrinally they were diametrically opposed to the Pharisees, denying the essentials of the Pharisaic creed. Notwithstanding their differences, they combined in their antagonism against the Lord Jesus. They considered Him a common enemy and were willing for the time being to sink their differences in a united effort against Him. Later we shall see them by themselves in their determined opposition to the Lord Jesus.

On the occasion of which we are now studying, these opponents came asking the Lord to give them a sign from heaven. This they did, notwithstanding the fact that He had performed numbers of miracles and wonders in their presence. It was not evidence of His divine call and commission that they sought. They were set in determined opposition against Him. Every scheme that promised in anywise success in their enterprise was resorted to by them.

Our Lord was equal to the occasion. He answered them by saying, "When it is evening, ye say, It will be fair weather: for the heaven is red. 3 And in the morning, It will be foul weather today: for the heaven is red and lowering. Ye know how to discern the face of the heaven; but ye cannot discern the signs of the times. 4 An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah" (16:2-4). There are always conditions in the physical realm that indicate a change in the weather. This is a universal rule. Anyone can soon, in a limited way, determine a change of weather by the appearance of certain atmospheric conditions. This was especially true then of Palestine and continues this way today. In the same manner there are certain things or phenomena that accompany changes in the moral and spiritual spheres. God has a moral government which He administers throughout the universe. Those who understand the great fundamental principles which obtain in His government can detect, in a limited way, the approach of a crisis. This principle obtained in the days of the Lord Jesus and also at the present time. The prophets had pictured in no uncertain manner the conditions that would obtain at the time of the Messiah's first appearance upon earth. By the Spirit of God they foresaw the moral and spiritual conditions that would exist and that they would call forth certain things--acts on the part of the Almighty. Thus the spiritually-minded people in Israel could detect that the time was at hand for Messiah to make His appearance. This general, feeling was confirmed by the definite prediction made by Daniel, chapter 9. This prophet foretold that Messiah would be cut off and have nothing at the end of sixty-nine weeks of years, 483 years. The initial point of this period was the year when Cyrus ordered the Jews to return to Jerusalem and to rebuild their city and Temple. Since the Messiah would have to be born into the world before He could be cut off, it was logical to conclude that He would be born prior to the expiration of the 483 years. His birth would occur sufficiently long before that time for Him to grow up to manhood and perform His life's task by the time He was to be cut off. Thus the definite prediction in this prophecy confirmed the general impression that the spiritually-minded people could and did receive from observing the phenomena round about them. Jesus censured these leaders of the nation for not being able to discern the signs of the times which indicated to the truth-seeking one that the time was at hand for Messiah to appear. There was no excuse for their not recognizing Him. Moreover, there was no reason for their asking for an additional sign, He had given ample and sufficient evidence of His messiahship.

The Lord has told us the conditions that will exist in the end of this age. Those who are acquainted with the scriptural teaching and who have spiritual discernment can see and recognize that the conditions of the end time are here. That we are in the end of the age there can be no doubt to the one who is familiar with the prophetic word. Absolute and unqualified proof of this proposition is to be found in my volume, Future Events Revealed, an exposition of Matthew, chapters 24 and 25.

Since the Pharisees and the Sadducees attacked Jesus upon His return to Galilee, He immediately withdrew from the country for the fourth time. On this occasion He went in a northeasterly direction. Before leaving, the disciples had forgotten to purchase some bread. Upon their arrival on the opposite shore, our Lord warned them against "the leaven of the Pharisees and Sadducees." On account of the lack of spiritual perception, the disciples thought that He was speaking of their not having brought any bread along with them. Jesus, perceiving their dullness spiritually, said, "0 ye of little faith, why reason ye among yourselves, because ye have no bread? 9 Do ye not yet perceive, 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 perceive that I spake not to you concerning bread? But beware of the leaven of the Pharisees and Sadducees" (vss. 8-11).

It is somewhat difficult for us to see how the Apostles, having enjoyed such marvelous, unprecedented teaching as that given by the Lord himself, should not understand what He meant on this occasion. They should have readily understood that He was warning them against the Pharisees and Sadducees who had just attacked Him. It is quite evident that He was not talking about the literal bread but was warning them against these opponents, who were corrupt and their lives, teaching, and activity would corrupt those who would be brought under their influence. This interpretation is the only possible one, since leaven, wherever it is used symbolically, always signifies something that is evil, corrupt, and demoralizing. On this occasion Jesus especially had the teaching of the Pharisees and Sadducees in mind. They would encompass land and sea to make one proselyte. In doing so, they would prejudice the mind of their convert and warp his thoughts to the extent that he could not see truth. Knowing these facts, our Lord warned the Apostles to beware of them. In the sequel of their life story which is found in Acts, we see that the warning was justified.

The record of this testing is found in verses 13-20 of our chapter. Here we read that when Jesus with His company arrived in Caesarea Philippi, He asked them, "Who do men say that the Son of man is?" Why was it that Jesus asked this question of the disciples? To find the answer we must remember that on the last tour of Galilee He had sent the Twelve out two by two preaching in all the cities of the country. They had mixed and mingled with the people and doubtless heard many rumors and expressions regarding Jesus--who He was and questions in respect to His teaching. On the three previous retirements, it seems that events were occurring thick and fast and that our Lord had very little opportunity of privacy with His disciples. On this occasion they were free from the interruptions of the masses. He therefore asked them as to what men said in regard to Him.

They replied, "Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets" (vs. 14). The fact that the people thought that Jesus, was John the Baptist or one of the prophets is proof that there was something unusual--something marvelous and great--that characterized Jesus and distinguished Him from all other men. Though the masses did not recognize in Jesus the promised Messiah, they knew that He was a most unusual, unique character. Moreover, they realized that the divine purpose was working out in His life. Doubtless the miracles which He performed led them to identify Jesus as one of the old prophets. In this connection let us remember that the Jews were expecting Elijah because Malachi, in the last few verses of the Old Testament, foretold that he would come before the great and terrible day of the Lord, the great Tribulation. The people of that day did not see the distinction between the first and second comings of Messiah. Since in many scriptures those two events, though removed far apart by centuries, are described--the one in connection with the other--naturally many who were expecting Elijah to appear thought that probably Jesus was Elijah, the herald of the Messiah. Others considered Him to be John the Baptist, whom Herod had beheaded. John was such a great and a marvelous man and had been so very unjustly persecuted--finally having been put to death--the people concluded that in all probability God was vindicating him by raising him from the dead and by allowing him to perform unprecedented miracles. Still other people identified Jesus as Jeremiah, who was called the "weeping prophet." There was a sadness about Him, a seriousness not usually observed among men, which characterized His every action and expression. Thus the people identified the Lord Jesus as Jeremiah come to life again.

Then our Lord put the direct question to the disciples, asking them, "But who say ye that I am?" Peter, on this occasion as on almost all others, spoke first and said, "Thou art the Christ, the Son of the living God." The word, Christ, is the Greek term for the Hebrew Messiah. Thus Peter said that Jesus of Nazareth was the Messiah of Israel, the Son of the living God. Though he recognized that Jesus was a man, every inch a man, at the same time he saw that the Lord Jesus was the long-expected Hebrew Messiah, who is none other than the Son of the living God. Thus Peter confessed that Jesus of Nazareth was the God-man, the Messiah and King of Israel. Caiaphas the high priest, before whom Jesus stood trial, asked Him this question after having put Him on oath: "Tell us whether thou art the Christ [Messiah], the Son of God" (Matt. 26:63). The wording of this statement of Caiaphas, the representative of the nation, shows that the Jews of the first century understood that the Messiah, though a man, would be the Son of God in a unique and special manner. They knew from the Scriptures and from the teachings of their rabbis that He would be the Son of God who enters the world by miraculous conception and virgin birth.

Today, however, the Jews do not mean by the word, Messiah, what their ancestors of the first century indicated by it. Today the term, Messiah, simply connotes a leader of the people, either in the political sense or in the intellectual and spiritual realms. But especially the Messiah is thought of as a political leader. Today He is considered only a human being with unusual ability, who will lead the nation back to its former strength, glory, and power. For a Jew, therefore, to confess that he believes that Jesus of Nazareth is the Jewish Messiah is not to be taken seriously. Many of the reformed rabbis believe that He was their Messiah in the sense of being their greatest leader, whose life and teachings will eventually prevail in Israel and will bring them back to the enjoyment of their ancient glory. To believe that Jesus was Messiah in this lower sense of the term as it is used today is not sufficient to bring one to a saving knowledge of the Lord Jesus Christ. We who wish to give the truth regarding Him to His brethren according to the flesh must understand the scriptural teaching of the word, Messiah, and must likewise know its meaning upon the lips of the Jews of today. We must show, beyond a peradventure, what the scriptural teaching is regarding the Messiah and convince them from their own Scriptures that Jesus of Nazareth was this one--the God-man who entered the world by miraculous conception and virgin birth, and who laid down His life as a ransom for the sins of all who will accept Him.

Jesus informed Peter that he had not learned the truth regarding His identity from men, but that God the Father had revealed that marvelous truth to him. But the Scriptures are given us by inspiration of God. We are to study them most diligently in order to determine what the truth is. An education and mental training are absolutely essential in the comprehension of truth, but they are not the essential in the quest for truth. As one searches the Scriptures, focusing all one's mental acumen upon the text, one must look to God to open the eyes in order that one might see and understand the deep spiritual meaning of the Word. The other Apostles had been associated with Jesus and, it seems, had heard His teaching, but somehow or other they had not learned who He was. Because of Peter's great desire for the truth and for the service of God, the Lord opened his spiritual vision and enabled him to see that Jesus of Nazareth, his leader, was actually and really the long-expected Messiah, the God-man.

When Peter confessed that Jesus was the Messiah, the Son of the living God, our Lord responded by saying, "... thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. 19 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" (vss. 18, 19).

It is clear that the direct address of the Lord Jesus to Peter was determined by Peter's statement to Him, "Thou art the Christ . . . Thou art Peter ..." Our Lord promised Peter that "... upon this rock I will build my church; and the gates of Hades shall not prevail against it." Upon what rock? The name Peter in Greek means a small stone or rock. Did Jesus tell Peter that He would build His church upon him, Peter? The answer is a most emphatic denial. Why? Our Lord used a different but kindred word which indicates, not a small stone but an underlying ledge of rock. By the choice of this latter word, our Lord differentiated between Peter and the foundation upon which He had promised to build His church. In view of this fact there is no justification for anyone's claiming that the church was built upon Peter. The one foundation, according to the Apostle Paul, upon which the church of God is built is Jesus Christ: "For other foundation can no man lay than that which is laid, which is Jesus Christ" (I Cor. 3:11). In view of this parallel passage we see that this great ledge of rock to which our Lord referred, symbolized the Lord Jesus Christ himself--His two natures, human and divine.

Probably the imagery of this passage was drawn from some scene near at hand. The picture is this: Here is a city built and inhabited, situated on a hill or a ledge of solid rock. There is a second city being constructed by others. The inhabitants of the first city are thought of as being hostile and of making attempts to prevent the building of the new city. The one which the Lord Jesus said that He would erect is nothing less than the city of God. His spiritual kingdom, which is built upon the one foundation of His divine-human nature. The king of the first city is none other than Satan and its inhabitants are the evil, wicked spirits under him. When the Lord Jesus attempts to lay the foundation of His city, according to the imagery, the inhabitants of the first--the city of Satan--sally forth in an attempt to thwart the building of this new city of God. They make repeated attacks to prevent its being constructed. Nevertheless the Lord assured Peter and the other Apostles that He would be successful in building it.

To the Apostle Peter our Lord promised to give the keys of this kingdom, of this newly built and fortified city. The keys of an ancient city were used in locking and unlocking the gates through which those permitted to enter could do so. Peter therefore is represented as the gateman who would unlock the city and allow people to enter and would lock it to prevent others from going in. An examination of Acts, chapters 2 and 10, shows that the Apostle Peter opened the gates of the kingdom of heaven to the Jews on Pentecost and to the Gentiles at the household of Cornelius. He thus opened the kingdom of heaven by laying down the conditions upon which people could accept the Lord Jesus Christ and enter "the kingdom of the Son of His love." Moreover, he locked the gates of the kingdom against those who would not accept the Lord Jesus Christ and His atoning blood.

But was Peter given primacy over the rest of the Apostles? Some answer this question in the affirmative. I cannot do that, for Peter himself did not thus think of himself. In addressing the elders of the various churches in "Pontus, Galatia, Cappadocia, Asia, and Bithynia," Peter spoke of himself as a fellow-elder (I Peter 1:2; 5:1). For further conclusive proof that Peter was not given any authority which was not delegated to the rest of the Apostles, see the following passage of scripture found in John 20:20-23: "And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord. Jesus therefore said to them again, Peace be unto you: as the Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained." Those who know the Scriptures therefore realize that Peter was not give any more authority or power than was delegated to the rest of the Apostles. Why, then, did the Lord speak to Peter as He did, on the occasion of which we are studying? Simply because Peter, by nature, was the spokesman. The Lord recognized this fact and said that He would allow him the privilege of preaching the first gospel sermon, after the resurrection and the ascension, to the Jews and later to the Gentiles.

After Peter made his confession regarding Jesus, our Lord charged His disciples that they should tell no one that He was the Messiah. This was simply a precautionary measure. The country was astir with the expectation of the imminent appearing of the Messiah. There were very many fanatical patriots throughout the land who were seeking an opportunity to start a revolt in order to throw off the Roman yoke. Figuratively speaking, the whole countryside was inflammable material. Jesus wanted to prevent any disorders. He therefore solemnly charged the disciples to keep to themselves the secret regarding His being the true Messiah.

This record is found in verses 21-26. From the time of Peter's confession and onward, our Lord frequently spoke of the fact that He would go to Jerusalem, be mistreated by the leaders, be slain, and finally rise from the dead. One wonders why it was that they did not realize from the teaching of the Old Testament Scriptures that He would have to suffer, die, and rise again. That teaching is plainly set forth by Moses and the prophets. The Apostles shared the popular view concerning the Messiah, which was that He continues forever--is born into the world not to die. This is seen in the episode recorded in John, chapter 12. Our Lord made certain statements as we see in John 12:20-32. These He uttered "signifying by what manner of death he should die." The multitude answered, "We have heard out of the law that the Christ abideth forever: and how sayest thou, The Son of man must be lifted up? Who is this Son of man?" (vss. 33,37). The Pharisaic section of the nation, or those who had given serious thought to the question doubtless came to the conclusion that the Messiah would be born, would be God manifested in, the flesh, and therefore would never die. When Jesus spoke of His death, the people were shocked. They understood that Messiah was also called "the Son of man" and asked, "Who is this Son of man? That he will die?" They could not understand how the Son of man, the Messiah, could die. It is most highly probable that this false theory concerning Messiah's dying held by the Jews in general, was also shared by the Apostles. Since they had this prejudice, our Lord withheld the evidence from them until late in His ministry--until within six months of His crucifixion.

At the time of which we are studying, the opportune moment had come for the Lord Jesus, to reveal the fact proclaimed by the prophets that He should suffer, die and rise again on the third day.

When our Lord revealed this fact, Peter reprimanded Him, saying that such should never come to pass. Peter became very bold on this occasion, but a rebuke from our Lord showed Peter his place.

Moreover the Lord in this connection showed that there is a cross for all of His followers to bear. He himself would bear the literal cross and would be nailed to it, for our redemption. The sufferings and the privations which the true believer suffers because of his faith in the Lord are here spoken of as a cross. Do we shun such suffering? We must take up our cross and follow Him daily.

In the two concluding verses of this chapter our Lord spoke of His return in glory, at which time He will appear with all the angels of God and will render to each man his reward according to his works. When Jesus returns, therefore, we shall receive our reward.

In concluding the discussion of His return, our Lord promised to give some who were standing there a vision of the same before they would ever have to taste of death: "Verily I say unto you, There are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom" (vs. 28). The significance of this promise we shall see in next month's installment.