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Matthew 16:1. The Pharisees also with the Sadducees] “The Pharisees” (Mark). The coalition between these opposing sects can only be accounted for by the uniting influence of a strong common hostility against Jesus.

a sign from heaven] They could not perceive the inner beauty of Christ’s teaching, but they would follow the rules of a Rabbi who, like one of the ancient prophets, should give an external sign—a darkening of the glowing sky—a flash of light—a peal of thunder. The answer of Christ teaches that the signs of the times, the events of the day, are the signs of God, the signs that Christ gives.

3. the face of the sky] Perhaps Jesus and his questioners were looking across the lake towards the cliffs of Gergesa, with the sky red from the reflected sunset. In Luke the signs are “a cloud rising in the west” and the blowing of the “south wind.”

the signs of the times] Which point in many ways to the fulfilment of prophecy, and to the presence of Christ among men.

4. adulterous] See ch. Matthew 12:39.

the sign of the prophet Jonas] See ch. Matthew 12:39-41. The words in Mark 8:12 are “there shall no sign be given unto this generation,” i. e. no such sign as they demanded.

5–12. The Leaven of the Pharisees and of the Sadducees

Mark 8:14-21, where the rebuke of Christ is given more at length in stirring language; and Luke 12:1, where the context is different.

7. It is because we have taken no bread] “Neither had they more than one loaf” (Mark). It is possible that Jesus may have employed figurative language even more than was usual with Eastern teachers; certainly this special metaphorical use of leaven was new. See Lightfoot ad loc. Again, the Pharisees had rules of their own as to what kind of leaven it was lawful to use, and what kind it was right to avoid. Hence it was not strange that the disciples should imagine that their Master was laying down similar rules for their guidance.

The error of the disciples was twofold; (1) they took “leaven” in a literal sense, (2) they thought Jesus intended a rebuke to their forgetfulness. The first (1) implied a want of spiritual insight; the second (2) a want of trust.

12. Then understood they] The Greek word and its derivative is used specially of spiritual intelligence.

13. Cesarea Philippi] The most northerly point reached by our Lord. The city was rebuilt by Herod-Philip, who called it by his own name to distinguish it from Cæsarea Stratonis on the sea coast, the seat of the Roman government, and the scene of St Paul’s imprisonment.

The Greek name of this Cæsarea was Paneas, which survives in the modern Banias. Cæsarea was beautifully placed on a rocky terrace under Mount Hermon, a few miles east of Dan, the old frontier city of Israel. The cliffs near this spot, where the Messiah was first acknowledged, bear marks of the worship of Baal and of Pan. See Recovery of Jerusalem, and Tristram’s Land of Israel.

Song of Solomon of man] See note ch. Matthew 8:20. The question of Jesus is: In what sense do the people believe me to be the Son of man? In the sense which Daniel intended or in a lower sense? Observe the antithesis in Peter’s answer:—the Son of man is the Son of God.

13–20. The great Confession of St Peter, and the Promise given to him

Mark 8:27-30 : The question is put “while they were on the way,” the words “the Son of the living God” are omitted, as also the blessing on Peter. Luke 9:18-20 : Jesus was engaged in prayer alone; the words of the confession are “the Christ of God;” the blessing on Peter is omitted.

14. Jeremias] Named by St Matthew only. He is mentioned as a representative of the Prophets, because in the Jewish Canon the book of Jeremiah came first of the Prophets, following the books of Kings. See Lightfoot, on ch. Matthew 27:9.