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16. Tested by Pharisees
1And the Pharisees and Sadducees came, and trying him asked him to show them a sign from heaven. 2But he answered and said unto them, When it is evening, ye say, It will be fair weather: for the heaven is red. 3And in the morning, It will be foul weather to-day: 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. 4An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah. And he left them, and departed.
5And the disciples came to the other side and forgot to take bread. 6And Jesus said unto them, Take heed and beware of the leaven of the Pharisees and Sadducees. 7And they reasoned among themselves, saying, We took no bread. 8And Jesus perceiving it said, O ye of little faith, why reason ye among yourselves, because ye have no bread? 9Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10Neither the seven loaves of the four thousand, and how many baskets ye took up? 11How 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. 12Then understood they that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
13Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is? 14And they said, Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets. 15He saith unto them, But who say ye that I am? 16And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. 18And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it. 19I 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. 20Then charged he the disciples that they should tell no man that he was the Christ.
21From that time began Jesus to show unto his disciples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up. 22And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. 23But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men. 24Then said Jesus unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me. 25For whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it. 26For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life? 27For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds. 28Verily 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.
Matthew 16:13. And when Jesus came to the coasts of Cesarea Philippi. Mark says that this conversation took place during the journey. Luke says that it took place while he was praying, and while there were none in company with him but his disciples. Matthew is not so exact in mentioning the time. All the three unquestionably relate the same narrative; and it is possible that Christ may have stopped at a certain place during that journey to pray, and that afterwards he may have put the question to his disciples. There were two towns called Cesarea, of which the former was more celebrated, and had been anciently called The Tower of Strato; while the latter, which is mentioned here, was situated at the foot of Mount Lebanon, not far from the river Jordan. It is for the sake of distinguishing between these two towns that Philippi is added to the name; for though it is conjectured by some to have been built on the same spot where the town of Dan formerly stood, yet, as it had lately been rebuilt by Philip the Tetrarch, it was called Philippi 437437 “On la nommoit Cesaree de Philippe;” — “it was named Cesarea of Philip.”
Who do men say that I am? This might be supposed to mean, What was the current rumor about the Redeemer, who became the Son of man? But the question is quite different, What do men think about Jesus the Son of Mary? He calls himself, according to custom, the Son of man, as much as to say, Now that clothed in flesh I inhabit the earth like other men, what is the opinion entertained respecting me? The design of Christ was, to confirm his disciples fully in the true faith, that they might not be tossed about amidst various reports, as we shall presently see.
14. Some [say,] John the Baptist. This inquiry does not relate to the open enemies of Christ, nor to ungodly scoffers, but to the sounder and better part of the people, who might be called the choice and flower of the Church. Those only are mentioned by the disciples who spoke of Christ with respect; and yet, though they aimed at the truth, not one of them reaches that point, but all go astray in their vain fancies. Hence we perceive how great is the weakness of the human mind; for not only is it unable of itself to understand what is right or true, but even out of true principles it coins errors. Besides, though Christ is the only standard of harmony and peace, by which God gathers the whole world to himself, the greater part of men seize on this subject as the occasion of prolonged strife. Among the Jews, certainly, the unity of faith related solely to Christ; and yet they who formerly appeared to have some sort of agreement among themselves now split into a variety of sects.
We see too how one error quickly produces another; for a preconceived opinion, which had taken a firm hold of the minds of the common people, that souls passed from one body to another, made them more ready to adopt this groundless fancy. But though, at the time of Christ’s coming, the Jews were divided in this manner, such a diversity of opinions ought not to have hindered the godly from desiring to attain the pure knowledge of him. For if any man, under such a pretense, had given himself up to sloth, and neglected to seek Christ, we would have been forced to declare that there was no excuse for him. Much less then will any man escape the judgment of God who is led by the variety of sects to entertain a dislike of Christ, or who, disgusted by the false opinions of men, does not deign to attach himself to Christ.
15. But who do you say that I am? Here Christ distinguishes his disciples from the rest of the crowd, to make it more fully evident that, whatever differences may exist among others, we at least ought not to be led aside from the unity of faith. They who shall honestly submit to Christ, and shall not attempt to mix with the Gospel any inventions of their own brain, will never want the true light. But here the greatest vigilance is necessary, that, though the whole world may be carried away by its own inventions, believers may continually adhere to Christ. As Satan could not rob the Jews of the conviction which they derived from the Law and the Prophets, that Christ would come, he changed him into various shapes, and, as it were, cut him in pieces. His next scheme was, to bring forward many pretended Christs, that they might lose sight of the true Redeemer. By similar contrivances, he continued ever afterwards either to tear Christ in pieces, or to exhibit him under a false character. Among the confused and discordant voices of the world, let this voice of Christ perpetually sound in our ears, which calls us away from unsettled and wavering men, that we may not follow the multitude, and that our faith may not be tossed about amongst the billows of contending opinions.
16. Thou art the Christ. The confession is short, but it embraces all that is contained in our salvation; for the designation Christ, or Anointed, includes both an everlasting Kingdom and an everlasting Priesthood, to reconcile us to God, and, by expiating our sins through his sacrifice, to obtain for us a perfect righteousness, and, having received us under his protection, to uphold and supply and enrich us with every description of blessings. Mark says only, Thou art the Christ. Luke says, Thou art the Christ of God But the meaning is the same; for the Christs (χριστοί) of God was the appellation anciently bestowed on kings, who had been anointed by the divine command. 438438 See Harmony, vol. 1, p. 92, n. 2; p. 142, n. 2. And this phrase had been previously employed by Luke, (2:26,) when he said that Simeon had been informed by a revelation from heaven that he would not see death before he had seen the Lord’s Christ For the redemption, which God manifested by the hand of his Son, was clearly divine; and therefore it was necessary that he who was to be the Redeemer should come from heaven, bearing the impress of the anointing of God. Matthew expresses it still more clearly, Thou art the Son of the living God; for, though Peter did not yet understand distinctly in what way Christ was the begotten of God, he was so fully persuaded of the dignity of Christ, that he believed him to come from God, not like other men, but by the inhabitation of the true and living Godhead in his flesh. When the attribute living is ascribed to God, it is for the purpose of distinguishing between Him and dead idols, who are nothing, (1 Corinthians 8:4.)
17. Blessed art thou, Simon Bar-Jona. As
this is life eternal, to know the only true God,
and him whom he hath sent, Jesus Christ, (John 17:3,)
Christ justly pronounces him to be blessed who has honestly made such a confession. This was not spoken in a peculiar manner to Peter alone, but our Lord’s purpose was, to show in what the only happiness of the whole world consists. That every one may approach him with greater courage, we must first learn that all are by nature miserable and accursed, till they find a remedy in Christ. Next, we must add, that whoever has obtained Christ wants nothing that is necessary to perfect happiness, since we have no right to desire any thing better than the eternal glory of God, of which Christ puts us in possession.
Flesh and blood hath not revealed it to thee. In the person of one man Christ reminds all that we must ask faith from the Father, and acknowledge it to the praise of his grace; for the special illumination of God is here contrasted with flesh and blood. Hence we infer, that the minds of men are destitute of that sagacity which is necessary for perceiving the mysteries of heavenly wisdom which are hidden in Christ; and even that all the senses of men are deficient in this respect, till God opens our eyes to perceive his glory in Christ. Let no man, therefore, in proud reliance on his own abilities, attempt to reach it, but let us humbly suffer ourselves to be inwardly taught by the Father of Lights, (James 1:17,) that his Spirit alone may enlighten our darkness. And let those who have received faith, acknowledging the blindness which was natural to them, learn to render to God the glory that is due to Him.
18. And I say to thee. By these words Christ declares how highly he is delighted with the confession of Peter, since he bestows upon it so large a reward. For, though he had already given to his disciple, Simon, the name of Peter, (Matthew 10:2; John 1:42,) and had, out of his undeserved goodness, appointed him to be an apostle, yet these gifts, though freely bestowed, 439439 “Ces dons qui estoyent procedez de sa pure liberalite;” — “those gifts which had proceeded altogether from his liberality.” are here ascribed to faith as if they had been a reward, which we not unfrequently find in Scripture. Peter receives a twofold honor, the former part of which relates to his personal advantage, and the latter to his office as an Apostle.
Thou art Peter. By these words our Lord assures him that it was not without a good reason that he had formerly given him this name, because, as a living stone (1 Peter 2:5) in the temple of God, he retains his stedfastness. This extends, no doubt, to all believers, each of whom is a temple of God, (l Corinthians 6:19,) and who, united to each other by faith, make together one temple, (Ephesians 2:21.) But it denotes also the distinguished excellence of Peter above the rest, as each in his own order receives more or less, according to the measure of the gift of Christ, (Ephesians 4:7.)
And on this rock. Hence it is evident how the name Peter comes to be applied both to Simon individually, and to other believers. It is because they are founded on the faith of Christ, and joined together, by a holy consent, into a spiritual building, that God may dwell in the midst of them, (Ezekiel 43:7.) For Christ, by announcing that this would be the common foundation of the whole Church, intended to associate with Peter all the godly that would ever exist in the world. “You are now,” said he, “a very small number of men, and therefore the confession which you have now made is not at present supposed to have much weight; but ere long a time will arrive when that confession shall assume a lofty character, and shall be much more widely spread.” And this was eminently fitted to excite his disciples to perseverance, that though their faith was little known and little esteemed, yet they had been chosen by the Lord as the first-fruits, that out of this mean commencement there might arise a new Church, which would prove victorious against all the machinations of hell.
Shall not prevail against it. The pronoun it (αὐτὢς) may refer either to faith or to the Church; but the latter meaning is more appropriate. Against all the power of Satan the firmness of the Church will prove to be invincible, because the truth of God, on which the faith of the Church rests, will ever remain unshaken. And to this statement corresponds that saying of John,
This is the victory which overcometh the world, your faith,
(1 John 5:4.)
It is a promise which eminently deserves our observation, that all who are united to Christ, and acknowledge him to be Christ and Mediator, will remain to the end safe from all danger; for what is said of the body of the Church belongs to each of its members, since they are one in Christ. Yet this passage also instructs us, that so long as the Church shall continue to be a pilgrim on the earth, she will never enjoy rest, but will be exposed to many attacks; for, when it is declared that Satan will not conquer, this implies that he will be her constant enemy. While, therefore, we rely on this promise of Christ, feel ourselves at liberty to boast against Satan, and already triumph by faith over all his forces; let us learn, on the other hand, that this promise is, as it were, the sound of a trumpet, calling us to be always ready and prepared for battle. By the word gates (πύλαι) is unquestionably meant every kind of power and of weapons of war.
19. And I will give thee the keys Here Christ begins now to speak of the public office, that is, of the Apostleship, which he dignifies with a twofold title. First, he says that the ministers of the Gospel are porters, so to speak, of the kingdom of heaven, because they carry its keys; and, secondly, he adds, that they are invested with a power of binding and loosing, which is ratified in heaven. 440440 “Laquelle est receue et advouee es cieux;” — “which is received and acknowledged in heaven.” The comparison of the keys is very properly applied to the office of teaching; as when Christ says (Luke 11:52) that the scribes and Pharisees, in like manner, have the key of the kingdom of heaven, because they are expounders of the law. We know that there is no other way in which the gate of life is opened to us than by the word of God; and hence it follows that the key is placed, as it were, in the hands of the ministers of the word.
Those who think that the word keys is here used in the plural number, because the Apostles received a commission not only to open but also to shut, have some probability on their side; but if any person choose to take a more simple view of the meaning, let him enjoy his own opinion. 441441 “Ie n’y contredi point;” — “I do not contradict him in it.” Here a question arises, Why does the Lord promise that he will give to Peter what he appeared to have formerly given him by making him an Apostle? But this question has been already answered, 442442 Harmony, vol. 1, p. 437. when I said that the twelve were at first (Matthew 10:5) nothing more than temporary preachers, 443443 “Ambassadeurs ou prescheurs temporels;” — “temporary messengers or preachers.” and so, when they returned to Christ, they had executed their commission; but after that Christ had risen from the dead, they then began to be appointed to be ordinary teachers of the Church. It is in this sense that the honor is now bestowed for the future.
Whatsoever thou shalt bind on earth. The second metaphor, or comparison, is intended directly to point out the forgiveness of sins; for Christ, in delivering us, by his Gospel, from the condemnation of eternal death, looses the cords of the curse by which we are held bound. The doctrine of the Gospel is, therefore, declared to be appointed for loosing our bonds, that, being loosed on earth by the voice and testimony of men, we may be actually loosed in heaven. But as there are many who not only are guilty of wickedly rejecting the deliverance that is offered to them, but by their obstinacy bring down on themselves a heavier judgment, the power and authority to bind is likewise granted to the ministers of the Gospel. It must be observed, however, that this does not belong to the nature of the Gospel, but is accidental; as Paul also informs us, when, speaking of the vengeance which he tells us that he has it in his power to execute against all unbelievers and rebels, he immediately adds,
When your obedience shall have been fulfilled,
(2 Corinthians 10:6.)
For were it not that the reprobate, through their own fault, turn life into death, the Gospel would be to all the power of God to salvation, (Romans 1:16;) but as many persons no sooner hear it than their impiety openly breaks out, and provokes against them more and more the wrath of God, to such persons its savor must be deadly, (2 Corinthians 2:16.)
The substance of this statement is, that Christ intended to assure his followers of the salvation promised to them in the Gospel, that they might expect it as firmly as if he were himself to descend from heaven to bear testimony concerning it; and, on the other hand, to strike despisers with terror, that they might not expect their mockery of the ministers of the word to remain unpunished. Both are exceedingly necessary; for the inestimable treasure of life is exhibited to us in earthen vessels, (2 Corinthians 4:7,) and had not the authority of the doctrine been established in this manner, the faith of it would have been, almost every moment, ready to give way. 444444 “D’heure en heure elle seroit revoquee en doute;” — “from hour to hour it would be called in question.” The reason why the ungodly become so daring and presumptuous is, that they imagine they have to deal with men. Christ therefore declares that, by the preaching of the Gospel, is revealed on the earth what will be the heavenly judgment of God, and that the certainty of life or death is not to be obtained from any other source.
This is a great honor, that we are God’s messengers to assure the world of its salvation. It is the highest honor conferred on the Gospel, that it is declared to be the embassy of mutual reconciliation between God and men, (2 Corinthians 5:20.) In a word, it is a wonderful consolation to devout minds to know that the message of salvation brought to them by a poor mortal man is ratified before God. Meanwhile, let the ungodly ridicule, as they may think fit, the doctrine which is preached to them by the command of God, they will one day learn with what truth and seriousness God threatened them by the mouth of men. Finally, let pious teachers, resting on this assurance, encourage themselves and others to defend with boldness the life-giving grace of God, and yet let them not the less boldly thunder against the hardened despisers of their doctrine.
Hitherto I have given a plain exposition of the native meaning of the words, so that nothing farther could have been desired, had it not been that the Roman Antichrist, wishing to cloak his tyranny, has wickedly and dishonestly dared to pervert the whole of this passage. The light of the true interpretation which I have stated would be of itself sufficient, one would think, for dispelling his darkness; but that pious readers may feel no uneasiness, I shall briefly refute his disgusting calumnies. First, he alleges that Peter is declared to be the foundation of the Church. But who does not see that what he applies to the person of a man is said in reference to Peter’s faith in Christ? There is no difference of meaning, I acknowledge, between the two Greek words Πέτρος (Peter) and πέτρα, (petra, a stone or rock,) 445445 “Ie confesse bien qu’en la langue Grecque il n’y a pas grande difference entre le mot qui signifie une pierre, et celuy qui signifie un homme nomme Pierre;” — “I readily acknowledge that, in the Greek language, there is no great difference between the word that signifies a stone, and that which signifies a man named Peter.” except that the former belongs to the Attic, and the latter to the ordinary dialect. But we are not to suppose that Matthew had not a good reason for employing this diversity of expression. On the contrary, the gender of the noun was intentionally changed, to show that he was now speaking of something different. 446446 “A fin de monstrer qu’au second lieu il parloit de quelque autre chose que de la personne de Pierre;” — “in order to show that, in the latter clause, he was speaking of something totally different from the person of Peter.” A distinction of the same sort, I have no doubt, was pointed out by Christ in his own language; 447447 By Christ’s own language is meant the Syriac — a dialect of Hebrew — which is supposed to have been the vernacular language of Palestine in the time of our Lord, and consequently to have been spoken by him and his apostles. It is enough for our present purpose that CALVIN adopted this hypothesis, whatever may be the result of a controversy in which the claims of the Greek language above the Syriac, as familiarly spoken and written in Syria at that period, have been urged with vast learning and ability. — Ed. and therefore Augustine judiciously reminds the reader that it is not πέτρα (petra, a stone or rock) that is derived from Πέτρος, (Peter,) but Πέτρος (Peter) that is derived from πέτρα, (petra, a stone or rock )
But not to be tedious, as we must acknowledge the truth and certainty of the declaration of Paul, that the Church can have no other foundation than Christ alone, (1 Corinthians 3:11; Ephesians 2:20,) it can be nothing less than blasphemy and sacrilege when the Pope has contrived another foundation. And certainly no words can express the detestation with which we ought to regard the tyranny of the Papal system on this single account, that, in order to maintain it, the foundation of the Church has been subverted, that the mouth of hell might be opened and swallow up wretched souls. Besides, as I have already hinted, that part does not refer to Peter’s public office, but only assigns to him a distinguished place among the sacred stones of the temple. The commendations that follow relate to the Apostolic office; and hence we conclude that nothing is here said to Peter which does not apply equally to the others who were his companions, for if the rank of apostleship was common to them all, whatever was connected with it must also have been held in common.
But it will be said, Christ addresses Peter alone: he does so, because Peter alone, in the name of all, had confessed Christ to be the Son of God, and to him alone is addressed the discourse, which applies equally to the rest. And the reason adduced by Cyprian and others is not to be despised, that Christ spake to all in the person of one man, in order to recommend the unity of the Church. They reply, 448448 “Les Romanisques repliquent a l’encontre;” — “the Romanists reply on the other hand.” that he to whom this privilege was granted in a peculiar manner is preferred to all others. But that is equivalent to saying that he was more an apostle than his companions; for the power to bind and to loose can no more be separated from the office of teaching and the Apostleship than light or heat can be separated from the sun. And even granting that something more was bestowed on Peter than on the rest, that he might hold a distinguished place among the Apostles, it is a foolish inference of the Papists, that he received the primacy, and became the universal head of the whole Church. Rank is a different thing from power, and to be elevated to the highest place of honor among a few persons is a different thing from embracing the whole world under his dominion. And in fact, Christ laid no heavier burden on him than he was able to bear. He is ordered to be the porter of the kingdom of heaven; he is ordered to dispense the grace of God by binding and loosing; that is, as far as the power of a mortal man reaches. All that was given to him, therefore, must be limited to the measure of grace which he received for the edification of the Church; and so that vast dominion, which the Papists claim for him, falls to the ground.
But though there were no strife or controversy about Peter, 449449 “Mais mettons le cas que ce qu’ils disent de Pierre soit hors de doute;” — “but let us suppose that what they say about Peter were beyond a doubt.” still this passage would not lend countenance to the tyranny of the Pope. For no man in his senses will admit the principle which the Papists take for granted, that what is here granted to Peter was intended to be transmitted by him to posterity by hereditary right; for he does not receive permission to give any thing to his successors. So then the Papists make him bountiful with what is not his own. Finally, though the uninterrupted succession were fully established, still the Pope will gain nothing by it till he has proved himself to be Peter’s lawful successor. And how does he prove it? Because Peter died at Rome; as if Rome, by the detestable murder of the Apostle, had procured for herself the primacy. But they allege that he was also bishop there. How frivolous 450450 “Combien cela est faux et frivole;” — “how false and frivolous it is.” that allegation is, I have made abundantly evident in my Institutes, (Book 4, Chapter 6,) to which I would willingly send my reader for a complete discussion of this argument, rather than annoy or weary him by repeating it in this place. Yet I would add a few words. Though the Bishop of Rome had been the lawful successor of Peter, since by his own treachery he has deprived himself of so high an honor, all that Christ bestowed on the successors of Peter avails him nothing. That the Pope’s court resides at Rome is sufficiently known, but no mark of a Church there can be pointed out. As to the pastoral office, his eagerness to shun it is equal to the ardor with which he contends for his own dominion. Certainly, if it were true that Christ has left nothing undone to exalt the heirs of Peter, still he was not so lavish as to part with his own honor to bestow it on apostates.
Having given a proof of his future glory, Christ reminds his disciples of what he must suffer, that they also may be prepared to bear the cross; for the time was at hand when they must enter into the contest, to which he knew them to be altogether unequal, if they had not been fortified by fresh courage. And first of all, it was necessary to inform them that Christ must commence his reign, not with gaudy display, not with the magnificence of riches, not with the loud applause of the world, but with an ignominious death. But nothing was harder than to rise superior to such an offense; particularly if we consider the opinion which they firmly entertained respecting their Master; for they imagined that he would procure for them earthly happiness. This unfounded expectation held them in suspense, and they eagerly looked forward to the hour when Christ would suddenly reveal the glory of his reign. So far were they from having ever adverted to the ignominy of the cross, that they considered it to be utterly unsuitable that he should be placed in any circumstances from which he did not receive honor. 459459 “Que rien luy peust advenir qui ne fust honorable et magnifique;” — “that any thing should happen to him which was not honorable and magnificent.” To them it was a distressing occurrence that he should be rejected by the elders and the scribes, who held the government of the Church; and hence we may readily conclude that this admonition was highly necessary. But as the bare mention of the cross must, of necessity, have occasioned heavy distress to their weak minds, he presently heals the wound by saying, that on the third day he will rise again from the dead. And certainly, as there is nothing to be seen in the cross but the weakness of the flesh, till we come to his resurrection, in which the power of the Spirit shines brightly, our faith will find no encouragement or support. In like manner, all ministers of the Word, who desire that their preaching may be profitable, ought to be exceedingly careful that the glory of his resurrection should be always exhibited by them in connection with the ignominy of his death.
But we naturally wonder why Christ refuses to accept as witnesses the Apostles, whom he had already appointed to that office; for why were they sent but to be the heralds of that redemption which depended on the coming of Christ? The answer is not difficult, if we keep in mind the explanations which I have given on this subject: first, that they were not appointed teachers for the purpose of bearing full and certain testimony to Christ, but only to procure disciples for their Master; that is, to induce those who were too much the victims of sloth to become teachable and attentive; and; secondly, that their commission was temporary, for it ended when Christ himself began to preach. As the time of his death was now at hand, and as they were not yet fully prepared to testify their faith, but, on the contrary, were so weak in faith, that their confession of it would have exposed them to ridicule, the Lord enjoins them to remain silent till others shall have acknowledged him to be the conqueror of death, and till he shall have endued them with increased firmness.