Study

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.