Matteo 16:10 Commento

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 (Mat 16:1-4). II. Another with his disciples about the leaven of the Pharisees (Mat 16:5-12). III. Another with them concerning himself, as the Christ, and concerning his church built upon him (Mat 16:13-20). IV. Another concerning his sufferings for them, and theirs for him (Mat 16:21-28). And all these are written for our learning.

The Pharisees also with the Sadducees came, &c. Not from Jerusalem, as in Mat 15:1 but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna (w); "says , "a Galilean Sadducee", (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf:'' but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred. And tempting, desired him that he would show them a sign from heaven: they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law. The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiah's coming (x). "Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, Gen 9:16.'' Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God. (w) Yadaim, c. 4. sect. 8. (x) Zohar in Gen. fol. 53. 2.

Neither the seven loaves of the four thousand,.... Have you forgot the other miracle done but a very little while ago, when I fed four thousand men, beside women and children, with seven loaves and a few small fishes; and how many baskets ye took up? no less than seven large baskets; and am I not able to provide for you? distress not yourselves about this matter; give not way to unbelief, which must argue great stupidity and insensibility.

For not everywhere is lenity a good thing. And as He used to allow them freedom of speech, so doth He also reprove, by this variety providing for their salvation. And mark thou at once His reproof, how strong, and His mildness. For all but excusing Himself to them for His severe reproofs to them, He saith, "Do ye not yet consider the five loaves, and how many baskets ye took up; and the seven loaves, and how many baskets ye took up?" And to this end He sets down also the numbers, as well of the persons fed as of the fragments, at once both bringing them to recollection of the past, and making them more attentive to the future.

(Verses 8 and following.) But Jesus, being aware of this, said to them: Why are you discussing among yourselves, O you of little faith, that you have no bread? Do you still not understand or remember the five loaves for the five thousand men, and how many baskets you took up? Nor the seven loaves for the four thousand men, and how many baskets you took up? How is it that you do not understand that I did not speak to you about bread? Beware of the leaven of the Pharisees and Sadducees. Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. By occasion of the precept, which the Savior had commanded, saying: Beware of the leaven of the Pharisees and Sadducees, He teaches them what the five loaves and the seven signify: the five thousand men, and the four thousand, who were fed in the wilderness. Although the greatness of the miracles is clear, yet something else is shown in spiritual understanding. For if the leaven of the Pharisees and Sadducees signifies not bodily bread, but perverse traditions and heretical doctrines, why do the foods, with which the people of God are nourished, not signify the true and complete teaching? Let someone ask and say: How is it that they did not have bread, who, when seven baskets were filled immediately, they got into the boat and came to the region of Magadan; and there the sailors hear that they should beware of the leaven of the Pharisees and Sadducees? But the Scripture testifies that they forgot to take bread with them. This is the leaven that the Apostle speaks of; A little leaven leavens the whole lump (I Cor. V, 6). Marcion and Valentinus and all heretics had this kind of leaven, which is to be avoided in every way. This fermentation has the power that if it is mixed with flour, which seemed small, it grows into something greater, and attracts the entire mixture to its flavor ((or conversion)) : and so also heretical doctrine, if it has thrown even a small spark into your heart, in a short time it grows into a great flame, and draws the entire possession of the person to itself. Finally, it follows: Then they understood that he did not say to beware of leavened bread, but of the doctrine of the Pharisees and Sadducees.

Thus He takes this occasion to instruct them what is meant by the five loaves and the seven loaves, the five thousand and the four thousand, who were fed in the desert. For if the leaven of the Pharisees and Sadducees signified not earthly food, but corrupt traditions and heretical dogmas, why should not the food with which the people of God is nourished signify the true and uncorrupt doctrine?

And they reasoned among themselves, saying, It is because we have taken no bread. But Jesus, aware of this, said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets (kophinoi) ye took up? Neither the seven loaves of the four thousand, and how many baskets (spyridas) ye took up? 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? Then understood they how that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. They thought that He was telling them to guard themselves against the stain of Jewish food, which is why they discussed among themselves that they had not brought any bread. He upbraids them for being mindless and of little faith. They were mindless by not remembering how many He had fed with how many loaves; they showed little faith by not believing that Christ Himself could provide bread even if they had not bought any bread from the Jews. As He rebuked them rather sharply - for meekness is not good on every occasion - they immediately understood that by "leaven" He meant "teaching"; such is the effect of a judicious rebuke on any occasion.

PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28) When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mar 8:27) it is "the towns" or "villages." of CÃ&brvbrsarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to CÃ&brvbrsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other CÃ&brvbrsarea (Act 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death. he asked his disciples--"by the way," says Mark (Mar 8:27), and "as He was alone praying," says Luke (Luk 9:18). saying, Whom--or more grammatically, "Who" do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mar 8:27; Luk 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.