Mateus 16:21-23

DISCOURSE: 1375
PETER’S MISTAKEN TENDERNESS REPROVED

Mateus 16:21. From that time forth began Jesus to shew 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 dag. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou sarourest not the things that be of God, but those that be of men.

IN nothing is divine wisdom more necessary than in judging what regard is to be had to times and circumstances: for, if we will not exert ourselves till every difficulty is removed, we shall scarcely ever act at all: and, on the other hand, if we precipitately attempt to effect at once all that may appear desirable, we shall often defeat our best intentions. Our blessed Lord intended to reveal himself fully to his Disciples; but he would not do it at first, because they were not able to bear it: and when he had acknowledged himself to them to be the Messiah, he forbade them to divulge it; because he saw, that the knowledge of it would lead the people to proclaim him king, and thereby stir up all the power of the Romans to destroy him. Nor were the Apostles themselves sufficiently instructed yet awhile to represent that truth to others. They still thought of nothing but a temporal Messiah: and therefore, when our Lord began to predict his own sufferings and death, Peter would not hear of any such things; but presumptuously told his Master, that such events neither could, nor should, take place.

I. The rebuke which this brought upon him, will be a profitable subject for our consideration—

His offence was certainly heinous—
[Our Lord had now spoken plainly and openly of his approaching death and resurrection. He had done so on purpose to counteract the erroneous expectations of his Disciples, and at the same time to prepare their minds for the approaching events. We grant that such predictions must have staggered them exceedingly, considering what their views and expectations were: but did it become Peter to contradict him, and to declare that such events should never come to pass? He had but that instant before confessed Jesus to be the Christ, the Son of the living God. Why then did he not believe his assertions? Why did he presume to set up his own wisdom against that of his Divine Master? We give him credit indeed for expressing himself with tenderness and affection [Note: προσλαβόμενος, taking him kindly and affectionately by the hand. Compare Romanos 14:1.]: but it became him to learn, not to teach; to submit, and not to dictate.]

In the reproof the peculiar enormity of it was pointed out—
[Two things in particular our Lord specified as deserving the severest reprehension. One was, that he was casting a stumbling-block in his Master’s way. Jesus Christ had come from the bosom of his Father to redeem mankind by his own precious blood. But Peter, through false tenderness, would have had him spare himself, and prefer his own personal ease to the salvation of a ruined world: he would have persuaded Jesus to set aside all the counsels of the Father, to violate his own covenant engagements, to rescind all his own gracious purposes, and to leave mankind to perish in their sins, rather than submit to those sufferings which were necessary for the accomplishment of the great scheme of redemption. What could Satan himself wish for more than this? Hence our Lord was filled with indignation against him, and addressed him in the very terms in which he had once addressed the tempter in the wilderness: “Get thee behind me, Satan:” ‘however much I respect thee in general, I regard thee in this matter, not as a friend, but as an adversary [Note: This is the meaning of the word “Satan.”]: not as an Apostle, but as Satan himself, speaking in and by thee: the tendency of thy speech is to put a stumbling-block in my way: “thou art an offence unto me [Note: σκάνδαλόν].” ’

The other tiling which our Lord condemned him for was, that he manifested a carnal and worldly spirit. God expects that his creatures should seek only his glory: and that personal considerations should be of no weight with them in comparison of that. But men prefer their own ease and honour, and are content to glorify God only so far as they can do it consistently with their own temporal comfort. ‘Now,’ says our Lord, ‘you are “not savouring of the things of God, but of those that are of men;” and are wishing me to act upon these low and carnal principles, instead of on those high principles which become my work and office. In this view therefore, as well as in the former, thou deservest no other name than that of “Satan.” It is his great aim to banish from the world that supreme regard for God which men ought universally to feel; and thou, in the advice thou hast given, hast shewn thyself to be under his influence, and hast, to the utmost of thy power, been furthering his designs. I would have thee therefore, and all my other disciples, know that I am greatly displeased with thee on this occasion [Note: Our Lord, previous to his reply, turned about, and looked in a very significant way on all his other disciples. Marcos 8:33.].’]

Without dwelling longer on the occurrence itself, we shall proceed to observe, that,

II.

The instruction to be gathered from it is also peculiarly worthy of our attention—

And here there is much that comes home to the business and bosoms of mankind. We may see in this little history,

1. How to estimate the love of Christ—

[The sufferings which awaited Jesus were such as no finite creature could have borne: yet when entreated to shun them, he not only refused to listen to the advice, but reproved it with a severity that he never used on any other occasion. ‘What! Spare myself? Avoid the sufferings that are necessary to expiate the guilt of men, and to satisfy the demands of law and justice? How can I leave mankind to perish in their sins? I cannot endure the thought: and I account him who suggests it to me as no better than Satan himself: yes, even the highly favoured Peter appears to me in the light of that malignant fiend, when he would damp the ardour of my love to man, or discourage the execution of my plans for his redemption.’
View the answer in this light, and say, whether his “love was not such as many waters could not quench, neither could floods drown it?” Towards those who inflicted his sufferings we behold nothing but kindness. To the man that betrayed him, “Friend, wherefore art thou come?” To those who came to apprehend him, “Whom seek ye?” To Peter, when denying him with oaths and curses, he spoke not a word, but gave him a look of pity and compassion. To his blood-thirsty murderers he also meekly submitted, praying and apologizing for them: “Father, forgive them, for they know not what they do.” And, after all ranks and orders of men in Jerusalem had satiated their malice in destroying him, he commanded his “Gospel to be preached to all nations, beginning at Jerusalem.” But when he was entreated to avoid those sufferings, his indignation was extreme; nor were any terms too strong to express it. Well indeed might it be said of his love, that “it passeth knowledge.” We admire the firmness with which St. Paul resolved to meet the sufferings that awaited him [Note: Atos 21:11.]: but this was nothing in comparison of Christ’s love to us.]

2. How to requite his love—

[On this our Lord insisted with peculiar emphasis. In the words following the text it is said, “Then said Jesus unto his disciples, If any man will come after me, let him deny himself,” &c. But another Evangelist informs us, that he called the people to him on this occasion, that they, together with his disciples, might hear what was so highly interesting, so universally obligatory, and so unquestionably right and reasonable [Note: Marcos 8:34.]. He expatiated on the duties he required of all his followers, and declared, that all who would approve themselves to him, must deny themselves after his example, and be willing to lay down their lives for him [Note: Marcos 8:35.]. This at first perhaps sounds harsh: but if Jesus laid down his life for us, and was so intent upon it that he resented in the highest degree any suggestion that could be made against it, what does he not deserve at our hands? If he did that for us who were his enemies, what should not we be ready to do for him, our Lord and Saviour? Truly, if we had a thousand lives, we might well sacrifice them all for him — — — Let us not then be ashamed to confess him, or afraid to suffer for him: but let us “follow him without the camp, bearing his reproach,” and “esteem the reproach of Christ greater treasures than all the riches of the world.”]

3. How to act towards those who offer us their friendly advice—

[We have before shewn how we are to act when menaced by the avowed enemies of Christ. But how are we to act towards those who profess themselves his friends? I answer, Try their counsel, and examine carefully whether it savour of the things of God or of man. Bring it to the test of Scripture, even though they should be apostles, or even angels, that offer it. That persons in their general habits are pious, is no reason that we should implicitly follow their advice in every thing; for the best of men are fallible, and liable to be biassed by their interests or passions: and if Satan can gain over them to his interests, he will make especial use of them for assaulting the holiest of men. By Eve he assaulted Adam; and Job also by his wife; and our Lord himself by his favourite Apostle, Peter. I say then, Whatever advice be given you, try it by the touchstone of God’s word: if it savour of carnal ease and worldly prudence, beware how you follow it: if, on the contrary, it evidently have the glory of God in view, beware how you reject it. The direction of God himself is, “Try the spirits, whether they are of God:” “To the word and to the testimony; if they speak not according to this word, there is no light in them:” “Prove all things and hold fast that which is good.” We grant that, in many cases, it may not be easy to discern between good and evil: and the affection of the adviser may blind our eyes to the sinfulness of the advice. But if we ourselves are habitually savouring the things of God, we shall have a spiritual discernment, which, like the senses of taste and smell, will enable us to perceive the noxious qualities of things, which in their outward appearance are good and wholesome. But it is the privilege of all to have God himself for their guide: look therefore to him, and “he will direct your paths:” “He will guide you by his counsel, till at last he bring you to glory.”