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Matthew 16:13
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T. Austin-Sparks
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- John Gill
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John Gill Bible Commentary
When Jesus came into the coasts of Caesarea Philippi,.... The towns that were in the neighbourhood of this city; which city went by several names before, as Leshem, Jos 19:47 which being taken by the Danites, they called it Dan; hence we read of "Dan, which is Caesarea" (b). It was also called Paneas, from the name of the fountain of Jordan, by which it was situated; and which Pliny says (c) gave the surname to Caesarea; and hence it is called by Ptolomy (d) Caesarea Paniae; and by the name of Paneas it went, when Philip the (e) tetrarch rebuilt it, and called it Caesarea, in honour of Tiberius Caesar; and from his own name, Philippi, to distinguish it from another Caesarea, of which mention is made in the Acts of the Apostles, built by his father Herod, and so called in honour of Augustus Caesar; which before bore the name of Strato's tower. The Misnic doctors speak of two Caesareas (f), the one they call the eastern, the other the western Caesarea. Now, as Mark says, whilst Christ and his disciples were in the way to these parts; and, as Luke, when he had been praying alone with them, he asked his disciples, saying, whom do men say that I the Son of man am? He calls himself "the son of man", because he was truly and really man; and because of his low estate, and the infirmities of human nature, with which he was encompassed: he may have some respect to the first intimation of him, as the seed of woman, and the rather make use of this phrase, because the Messiah was sometimes designed by it in the Old Testament, Psa 80:17 or Christ speaks here of himself, according to his outward appearance, and the prevailing opinion of men concerning him; that he looked to be only a mere man, born as other men were; was properly a son of man, and no more: and therefore the question is, not what sort of man he was, whether a holy, good man, or not, or whether the Messiah, or not; but the question is, what men in general, whether high or low, rich or poor, learned or unlearned, under the notion they had of him as a mere man, said of him; or since they took him to be but a man, what man they thought he was; and to this the answer is very appropriate. This question Christ put to his disciples, they being more conversant with the people than he, and heard the different opinions men had of him, and who were more free to speak their minds of him to them, than to himself; not that he was ignorant of what passed among men, and the different sentiments they had of him, but he was willing to hear the account from his disciples; and his view in putting this question to them, was to make way for another, in order to bring them to an ingenuous confession of their faith in him. (b) Targum Hieros. in Gen. xiv. 17. (c) Hist. l. 5. c. 15, 18. (d) Geograph. l. 5. c. 15. (e) Joseph. Antiqu. l. 18. c. & de Bello Jud. l. 3. c. 13. (f) Misn. Oholot, c. 18. sect. 9.
Matthew Henry Bible Commentary
We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families. Christ is here catechising his disciples. I. He enquires what the opinions of others were concerning him; Who do men say that I, the Son of man, am? 1. He calls himself the Son of man; which may be taken either, (1.) As a title common to him with others. He was called, and justly, the Son of God, for so he was (Luk 1:35); but he called himself the Son of man; for he is really and truly "Man, made of a woman." In courts of honour, it is a rule to distinguish men by their highest titles; but Christ, having now emptied himself, though he was the Son of God, will be known by the style and title of the Son of man. Ezekiel was often so called to keep him humble; Christ called himself so, to show that he was humble. Or, (2.) As a title peculiar to him as Mediator. He is made known, in Daniel's vision, as the Son of man, Dan 7:13. I am the Messiah, that Son of man that was promised. But, 2. He enquires what people's sentiments were concerning him: "Who do men say that I am? The Son of man?" (So I think it might better be read). "Do they own me for the Messiah?" He asks not, "Who do the scribes and Pharisees say that I am?" They were prejudiced against him, and said that he was a deceiver and in league with Satan; but, "Who do men say that I am?" He referred to the common people, whom the Pharisees despised. Christ asked this question, not as one that knew not; for if he knows what men think, much more what they say; nor as one desirous to hear his own praises, but to make the disciples solicitous concerning the success of their preaching, by showing that he himself was so. The common people conversed more familiarly with the disciples than they did with their Master, and therefore from them he might better know what they said. Christ had not plainly said who he was, but left people to infer it from his works, Joh 10:24, Joh 10:25. Now he would know what inferences the people drew from them, and from the miracles which his apostles wrought in his name. 3. To this question the disciples have him an answer (Mat 16:14),Some say, thou art John the Baptist, etc. There were some that said, he was the Son of David (Mat 12:23), and the great Prophet, Joh 6:14. The disciples, however, do not mention that opinion, but only such opinions as were wide of the truth, which they gathered up from their countrymen. Observe, (1.) They are different opinions; some say one thing, and others another. Truth is one; but those who vary from that commonly vary one from another. Thus Christ came eventually to send division, Luk 12:51. Being so noted a Person, every one would be ready to pass his verdict upon him, and, "Many men, many minds;" those that were not willing to own him to be the Christ, wandered in endless mazes, and followed the chase of every uncertain guess and wild hypothesis. (2.) They are honourable opinions, and bespeak the respect they had for him, according to the best of their judgment. These were not the sentiments of his enemies, but the sober thoughts of those that followed him with love and wonder. Note, It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough. (3.) They all suppose him to be one risen from the dead; which perhaps arose from a confused notion they had of the resurrection of the Messiah, before his public preaching, as of Jonas. Or their notions arose from an excessive value for antiquity; as if it were not possible for an excellent man to be produced in their own age, but it must be one of the ancients returned to life again. (4.) They are all false opinions, built upon mistakes, and wilful mistakes. Christ's doctrines and miracles bespoke him to be an extraordinary Person; but because of the meanness of his appearance, so different from what they expected, they would not own him to be the Messiah, but will grant him to be any thing rather than that. [1.] Some say, thou art John the Baptist. Herod said so (Mat 14:2), and those about him would be apt to say as he said. This notion might be strengthened by an opinion they had, that those who died as martyrs, should rise again before others; which some think the second of the seven sons refers to, in his answer to Antiochus, 2 Macc. 7:9, The King of the world shall raise us up, who have died for his laws, unto everlasting life. [2.] Some Elias; taking occasion, no doubt, from the prophecy of Malachi (Mal 4:5), Behold, I will send you Elijah. And the rather, because Elijah (as Christ) did many miracles, and was himself, in his translation, the greatest miracle of all. [3.] Others Jeremias: they fasten upon him, either because he was the weeping prophet, and Christ was often in tears; or because God had set him over the kingdoms and nations (Jer 1:10), which they thought agreed with their notion of the Messiah. [4.] Or, one of the prophets. This shows what an honourable idea they entertained of the prophets; and yet they were the children of them that persecuted and slew them, Mat 23:29. Rather than they would allow Jesus of Nazareth, one of their own country, to be such an extraordinary Person as his works bespoke him to be, they would say, "It was not he, but one of the old prophets." II. He enquires what their thoughts were concerning him; "But who say ye that I am? Mat 16:15. Ye tell me what other people say of me; can ye say better?" 1. The disciples had themselves been better taught than others; had, by their intimacy with Christ, greater advantages of getting knowledge than others had. Note, It is justly expected that those who enjoy greater plenty of the means of knowledge and grace than others, should have a more clear and distinct knowledge of the things of God than others. Those who have more acquaintance with Christ than others, should have truer sentiments concerning him, and be able to give a better account of him than others. 2. The disciples were trained up to teach others, and therefore it was highly requisite that they should understand the truth themselves: "Ye that are to preach the gospel of the kingdom, what are your notions of him that sent you?" Note, Ministers must be examined before they be sent forth, especially what their sentiments are of Christ, and who they say that he is; for how can they be owned as ministers of Christ, that are either ignorant or erroneous concerning Christ? This is a question we should every one of us be frequently putting to ourselves, "Who do we say, what kind of one do we say, that the Lord Jesus is? Is he precious to us? Is he in our eyes the chief of ten thousand? Is he the Beloved of our souls?" It is well or ill with us, according as our thoughts are right or wrong concerning Jesus Christ. Well, this is the question; now let us observe, (1.) Peter's answer to this question, Mat 16:16. To the former question concerning the opinion others had of Christ, several of the disciples answered, according as they had heard people talk; but to this Peter answers in the name of all the rest, they all consenting to it, and concurring in it. Peter's temper led him to be forward in speaking upon all such occasions, and sometimes he spoke well, sometimes amiss; in all companies there are found some warm, bold men, to whom a precedency of speech falls of course; Peter was such a one: yet we find other of the apostles sometimes speaking as the mouth of the rest; as John (Mar 9:38), Thomas, Philip, and Jude, Joh 14:5, Joh 14:8, Joh 14:22. So that this is far from being a proof of such primacy and superiority of Peter above the rest of the apostles, as the church of Rome ascribes to him. They will needs advance him to be a judge, when the utmost they can make of him, is, that he was but foreman of the jury, to speak for the rest, and that only pro hc vice - for this once; not the perpetual dictator or speaker of the house, only chairman upon this occasion. Peter's answer is short, but it is full, and true, and to the purpose; Thou art the Christ, the Son of the Living God. Here is a confession of the Christian faith, addressed to Christ, and so made an act of devotion. Here is a confession of the true God as the living God, in opposition to dumb and dead idols, and of Jesus Christ, whom he hath sent, whom to know is life eternal. This is the conclusion of the whole matter. [1.] The people called him a Prophet, that Prophet (Joh 6:14); but the disciples own him to be the Christ, the anointed One; the great Prophet, Priest, and King of the church; the true Messiah promised to the fathers, and depended on by them as He that shall come. It was a great thing to believe this concerning one whose outward appearance was so contrary to the general idea the Jews had of the Messiah. [2.] He called himself the Son of Man; but they owned him to be the Son of the living God. The people's notion of him was, that he was the ghost of a dead man, Elias, or Jeremias; but they know and believe him to be the Son of the living God, who has life in himself, and has given to his Son to have life in himself, and to be the Life of the world. If he be the Son of the living God, he is of the same nature with him: and though his divine nature was now veiled with the cloud of flesh, yet there were those who looked through it, and saw his glory, the glory as of the Only-Begotten of the Father, full of grace and truth. Now can we with an assurance of faith subscribe to this confession? Let us then, with a fervency of affection and adoration, go to Christ, and tell him so; Lord Jesus, thou art the Christ, the Son of the living God. (2.) Christ's approbation of his answer (Mat 16:17-19); in which Peter is replied to, both as a believer and as an apostle. [1.] As a believer, Mat 16:17. Christ shows himself well pleased with Peter's confession, that it was so clear and express, without ifs or ands, as we say. Note, The proficiency of Christ's disciples in knowledge and grace is very acceptable to him; and Christ shows him whence he received the knowledge of this truth. At the first discovery of this truth in the dawning of the gospel day, it was a mighty thing to believe it; all men had not this knowledge, had not this faith. But, First, Peter had the happiness of it; Blessed art thou, Simon Bar-jona. He reminds him of his rise and original, the meanness of his parentage, the obscurity of his extraction; he was Bar-jonas - The son of a dove; so some. Let him remember the rock out of which he was hewn, that he may see he was not born to this dignity, but preferred to it by the divine favour; it was free grace that made him to differ. Those that have received the Spirit must remember who is their Father, Sa1 10:12. Having reminded him of this, he makes him sensible of his great happiness as a believer; Blessed art thou. Note, True believers are truly blessed, and those are blessed indeed whom Christ pronounces blessed; his saying they are so, makes them so. "Peter, thou art a happy man, who thus knowest the joyful sound," Psa 89:15 Blessed are your eyes, Mat 13:16. All happiness attends the right knowledge of Christ. Secondly, God must have the glory of it; "For flesh and blood have not revealed it to thee. Thou hadst this neither by the invention of thy own wit and reason, nor by the instruction and information of others; this light sprang neither from nature nor from education, but from my Father who is in heaven." Note, 1. The Christian religion is a revealed religion, has its rise in heaven; it is a religion from above, given by inspiration of God, not the learning of philosophers, nor the politics of statesmen. 2. Saving faith is the gift of God, and, wherever it is, is wrought by him, as the Father of our Lord Jesus Christ, for his sake, and upon the score of his mediation, Phi 1:29. Therefore thou art blessed, because my Father has revealed it to thee. Note, The revealing of Christ to us and in us is a distinguishing token of God's good will, and a firm foundation of true happiness; and blessed are they that are thus highly favoured. Perhaps Christ discerned something of pride and vain-glory in Peter's confession; a subtle sin, and which is apt to mingle itself even with our good duties. It is hard for good men to compare themselves with others, and not to have too great a conceit of themselves; to prevent which, we should consider that our preference to others is no achievement of our own, but the free gift of God's grace too us, and not to others; so that we have nothing to boast of, Psa 115:1; Co1 4:7. [2.] Christ replies to him as an apostle or minister, Mat 16:18, Mat 16:19. Peter, in the name of the church, had confessed Christ, and to him therefore the promise intended for the church is directed. Note, There is nothing lost by being forward to confess Christ; for those who honour him, he will honour. Upon occasion of this great confession made of Christ, which is the church's homage and allegiance, he signed and published this royal, this divine charter, by which that body politic is incorporated. Such is the communion between Christ and the church, the Bridegroom and the spouse. God had a church in the world from the beginning, and it was built upon the rock of the promised Seed, Gen 3:15. But now, that promised Seed being come, it was requisite that the church should have a new charter, as Christian, and standing in relation to a Christ already come. Now here we have that charter; and a thousand pities it is, that this word, which is the great support of the kingdom of Christ, should be wrested and pressed into the service of antichrist. But the devil has employed his subtlety to pervert it, as he did that promise, Psa 91:11, which he perverted to his own purpose, Mat 4:6, and perhaps both that scripture and this he thus perverted because they stood in his way, and therefore he owed them a spite. Now the purport of this charter is, First, To establish the being of the church; I say also unto thee. It is Christ that makes the grant, he who is the church's Head, and Ruler, to whom all judgment is committed, and from whom all power is derived; he who makes it pursuant to the authority received from the Father, and his undertaking for the salvation of the elect. The grant is put into Peter's hand; "I say it to thee." The Old Testament promises relating to the church were given immediately to particular persons, eminent for faith and holiness, as to Abraham and David; which yet gave no supremacy to them, much less to any of their successors; so the New Testament charter is here delivered to Peter as an agent, but to the use and behoof of the church in all ages, according to the purposes therein specified and contained. Now it is here promised, 1. That Christ would build his church upon a rock. This body politic is incorporated by the style and title of Christ's church. It is a number o the children of men called out of the world, and set apart from it, and dedicated to Christ. It is not thy church, but mine. Peter remembered this, when he cautioned ministers not to lord it over God's heritage. The church is Christ's peculiar, appropriated to him. The world is God's, and they that dwell therein; but the church is a chosen remnant, that stands in relation to God through Christ as Mediator. It bears him image and superscription. (1.) The Builder and Maker of the church is Christ himself; I will build it. The church is a temple which Christ is the Builder of, Zac 6:11-13. Herein Solomon was a type of Christ, and Cyrus, Isa 44:28. The materials and workmanship are his. By the working of his Spirit with the preaching of his word he adds souls to his church, and so builds it up with living stones, Pe1 2:5. Ye are God's building; and building is a progressive work; the church in this world is but in fieri - in the forming, like a house in the building. It is a comfort to all those who wish well to the church, that Christ, who has divine wisdom and power, undertakes to build it. (2.) The foundation on which it is built is, this Rock. Let the architect do his part ever so well, if the foundation be rotten, the building will not stand; let us therefore see what the foundation is, and it must be meant of Christ, for other foundation can no man lay. See Isa 28:16. [1.] The church is built upon a rock; a firm, strong, and lasting foundation, which time will not waste, nor will it sink under the weight of the building. Christ would not build his house upon the sand, for he knew that storms would arise. A rock is high, Psa 61:2. Christ's church does not stand upon a level with this world; a rock is large, and extends far, so does the church's foundation; and the more large, the more firm; those are not the church's friends that narrow its foundation. [2.] It is built upon this rock; thou art Peter, which signifies a stone or rock; Christ gave him that name when he first called him (Joh 1:42), and here he confirms it; "Peter, thou dost answer thy name, thou art a solid, substantial disciple, fixed and stayed, and one that there is some hold of. Peter is thy name, and strength and stability are with thee. Thou art not shaken with the waves of men's fluctuating opinions concerning me, but established in the present truth," Pe2 1:12. From the mention of this significant name, occasion is taken for this metaphor of building upon a rock. First, Some by this rock understand Peter himself as an apostle, the chief, though not the prince, of the twelve, senior among them, but not superior over them. The church is built upon the foundation of the apostles, Eph 2:20. The first stones of that building were laid in and by their ministry; hence their names are said to be written in the foundations of the new Jerusalem, Rev 21:14. Now Peter being that apostle by whose hand the first stones of the church were laid, both in Jewish converts (Acts 2), and in the Gentile converts (Acts 10), he might in some sense be said to be the rock on which it was built. Cephas was one that seemed to be a pillar, Gal 2:9. But it sounds very harsh, to call a man that only lays the first stone of a building, which is a transient act, the foundation on which it is built, which is an abiding thing. Yet if it were so, this would not serve to support the pretensions of the Bishop of Rome; for Peter had no such headship as he claims, much less could he derive it to his successors, least of all to the Bishops of Rome, who, whether they are so in place or no, is a question, but that they are not so in the truth of Christianity, is past all question. Secondly, Others, by this rock, understand Christ; "Thou art Peter, thou hast the name of a stone, but upon this rock, pointing to himself, I will build my church." Perhaps he laid his hand on his breast, as when he said, Destroy this temple (Joh 2:19), when he spoke of the temple of his body. Then he took occasion from the temple, where he was, so to speak of himself, and gave occasion to some to misunderstand him of that; so here he took occasion from Peter, to speak of himself as the Rock, and gave occasion to some to misunderstand him of Peter. But this must be explained by those many scriptures which speak of Christ as the only Foundation of the church; see Co1 3:11; Pe1 2:6. Christ is both its Founder and its Foundation; he draws souls, and draws them to himself; to him they are united, and on him they rest and have a constant dependence. Thirdly, Others by this rock understand this confession which Peter made of Christ, and this comes all to one with understanding it of Christ himself. It was a good confession which Peter witnessed, Thou art the Christ, the Son of the living God; the rest concurred with him in it. "Now," saith Christ, "this is that great truth upon which I will build my church." 1. Take away this truth itself, and the universal church falls to the ground. If Christ be not the Son of God, Christianity is a cheat, and the church is a mere chimera; our preaching is vain, your faith is vain, and you are yet in your sins, Co1 15:14-17. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. 2. Take away the faith and confession of this truth from any particular church, and it ceases to be a part of Christ's church, and relapses to the state and character of infidelity. This is articulus stantis et cadentis ecclesia - that article, with the admission or the denial of which the church either rises or falls; "the main hinge on which the door of salvation turns;" those who let go this, do not hold the foundation; and though they may call themselves Christians, they give themselves the lie; for the church is a sacred society, incorporated upon the certainty and assurance of this great truth; and great it is, and has prevailed. 2. Christ here promises to preserve and secure his church, when it is built; The gates of hell shall not prevail against it; neither against this truth, nor against the church which is built upon it. (1.) This implies that the church has enemies that fight against it, and endeavour its ruin overthrow, here represented by the gates of hell, that is, the city of hell; (which is directly opposite to this heavenly city, this city of the living God), the devil's interest among the children of men. The gates of hell are the powers and policies of the devil's kingdom, the dragon's head and horns, by which he makes war with the Lamb; all that comes out of hell-gates, as being hatched and contrived there. These fight against the church by opposing gospel truths, corrupting gospel ordinances, persecuting good ministers and good Christians; drawing or driving, persuading by craft or forcing by cruelty, to that which is inconsistent with the purity of religion; this is the design of the gates of hell, to root out the name of Christianity (Psa 83:4), to devour the man-child (Rev 12:9), to raze this city to the ground. (2.) This assures us that the enemies of the church shall not gain their point. While the world stands, Christ will have a church in it, in which his truths and ordinances shall be owned and kept up, in spite of all the opposition of the powers of darkness; They shall not prevail against it, Psa 129:1, Psa 129:2. This gives no security to any particular church, or church-governors that they shall never err, never apostatize or be destroyed; but that somewhere or other the Christian religion shall have a being, though not always in the same degree of purity and splendour, yet so as that the entail of it shall never be quite cut off. The woman lives, though in a wilderness (Rev 12:14), cast down but not destroyed (Co2 4:9). Corruptions grieving, persecutions grievous, but neither fatal. The church may be foiled in particular encounters, but in the main battle it shall come off more than a conqueror. Particular believers are kept by the power of God, through faith, unto salvation, Pe1 1:5. Secondly, The other part of this charter is, to settle the order and government of the church, Mat 16:19. When a city or society is incorporated, officers are appointed and empowered to act for the common good. A city without government is a chaos. Now this constituting of the government of the church, is here expressed by the delivering of the keys, and, with them, a power to bind and loose. This is not to be understood of any peculiar power that Peter was invested with, as if he were sole door-keeper of the kingdom of heaven, and had that key of David which belongs only to the Son of David; no, this invests all the apostles and their successors with a ministerial power to guide and govern the church of Christ, as it exists in particular congregations or churches, according to the rules of the gospel. Claves regni caelorum in B. Petro apostolo cuncti suscepimus sacerdotes - All we that are priests, received, in the person of the blessed apostle Peter, the keys of the kingdom of heaven; so Ambrose De Dignit. Sacerd. Only the keys were first put into Peter's hand, because he was the first that opened the door of faith to the Gentiles, Act 10:28. As the king, in giving a charter to a corporation, empowers the magistrates to hold courts in his name, to try matters of fact, and determine therein according to law, confirming what is so done regularly as if done in any of the superior courts; so Christ, having incorporated his church, hath appointed the office of the ministry for the keeping up of order and government, and to see that his laws be duly served; I will give thee the keys. He doth not say, "I have given them," or "I do now;" but "I will do it," meaning after his resurrection; when he ascended on high, he gave those gifts, Eph 4:8; then this power was actually given, not to Peter only, but to all the rest, Mat 28:19, Mat 28:20; Joh 20:21. He doth not say, The keys shall be given, but, I will give them; for ministers derive their authority from Christ, and all their power is to be used in his name, Co1 5:4. Now, 1. The power here delegated is a spiritual power; it is a power pertaining to the kingdom of heaven, that is, to the church, that part of it which is militant here on earth, to the gospel dispensation; that is it about which the apostolical and ministerial power is wholly conversant. It is not any civil, secular power that is hereby conveyed, Christ's kingdom is not of this world; their instructions afterward were in things pertaining to the kingdom of God, Act 1:3. 2. It is the power of the keys that is given, alluding to the custom of investing men with authority in such a place, by delivering to them the keys of the place. Or as the master of the house gives the keys to the steward, the keys of the stores where the provisions are kept, that he may give to every one in the house his portion of meat in due season (Luk 12:42), and deny it as there is occasion, according to the rules of the family. Ministers are stewards, Co1 4:1; Tit 1:7. Eliakim, who had the key of the house of David, was over the household, Isa 22:22. 3. It is a power to bind and loose, that is (following the metaphor of the keys), to shut and open. Joseph, who was lord of Pharaoh's house, and steward of the stores, had power to bind his princes, and to teach his senators wisdom, Psa 105:21, Psa 105:22. When the stores and treasures of the house are shut up from any, they are bound, interdico tibi aqu et igne - I forbid thee the use of fire and water; when they are opened to them again, they are loosed from that bond, are discharged from the censure, and restored to their liberty. 4. It is a power which Christ has promised to own the due administration of; he will ratify the sentences of his stewards with his own approbation; It shall be bound in heaven, and loosed in heaven: not that Christ hath hereby obliged himself to confirm all church-censures, right or wrong; but such as are duly passed according to the word, clave non errante - the key turning the right way, such are sealed in heaven; that is, the word of the gospel, in the mouth of faithful ministers, is to be looked upon, not as the word of man, but as the word of God, and to be received accordingly, Th1 2:13; Joh 12:20. Now the keys of the kingdom of heaven are, (1.) The key of doctrine, called the key of knowledge. "Your business shall be to explain to the world the will of God, both as to truth and duty; and for this you shall have your commissions, credentials, and full instructions to bind and loose:" these, in the common speech of the Jews, at that time, signified to prohibit and permit; to teach or declare a thing to be unlawful was to bind; to be lawful, was to loose. Now the apostles had an extraordinary power of this kind; some things forbidden by the law of Moses were now to be allowed, as the eating of such and such meats; some things allowed there were now to be forbidden, as divorce; and the apostles were empowered to declare this to the world, and men might take it upon their words. When Peter was first taught himself, and then taught others, to call nothing common or unclean, this power was exercised. There is also an ordinary power hereby conveyed to all ministers, to preach the gospel as appointed officers; to tell people, in God's name, and according to the scriptures, what is good, and what the Lord requires of them: and they who declare the whole counsel of God, use these keys well, Act 20:27. Some make the giving of the keys to allude to the custom of the Jews in creating a doctor of the law, which was to put into his hand the keys of the chest where the book of the law was kept, denoting his being authorized to take and read it; and the binding and loosing, to allude to the fashion about their books, which were in rolls; they shut them by binding them up with a string, which they untied when they opened them. Christ gives his apostles power to shut or open the book of the gospel to people, as the case required. See the exercise of this power, Act 13:46; Act 18:6. When ministers preach pardon and peace to the penitent, wrath and the curse to the impenitent, in Christ's name, they act then pursuant to this authority of binding and loosing. (2.) The key of discipline, which is but the application of the former to particular persons, upon a right estimate of their characters and actions. It is not legislative power that is hereby conferred, but judicial; the judge doth not make the law, but only declares what is law, and upon an impartial enquiry into the merits of the cause, gives sentence accordingly. Such is the power of the keys, wherever it is lodged, with reference to church-membership and the privileges thereof. [1.] Christ's ministers have a power to admit into the church; "Go, disciple all nations, baptizing them; those who profess faith in Christ, and obedience to him, admit them and their seed members of the church by baptism." Ministers are to let in to the wedding-feast those that are bidden; and to keep out such as are apparently unfit for so holy a communion. [2.] They have a power to expel and cast out such as have forfeited their church-membership, that is binding; refusing to unbelievers the application of gospel promises and the seals of them; and declaring to such as appear to be in the gall of bitterness and bond of iniquity, that they have no part or lot in the matter, as Peter did to Simon Magus, though he had been baptized; and this is a binding over to the judgment of God. [3.] They have a power to restore and to receive in again, upon their repentance, such as had been thrown out; to loose those whom they had bound; declaring to them, that, if their repentance be sincere, the promise of pardon belongs to them. The apostles had a miraculous gift of discerning spirits; yet even they went by the rule of outward appearances (as Act 8:21; Co1 5:1; Co2 2:7; Ti1 1:20), which ministers may still make a judgment upon, if they be skilful and faithful. Lastly, Here is the charge which Christ gave his disciples, to keep this private for the present (Mat 16:20); They must tell no man that he was Jesus the Christ. What they had professed to him, they must not yet publish to the world, for several reasons; 1. Because this was the time of preparation for his kingdom: the great thing now preached, was, that the kingdom of heaven was at hand; and therefore those things were now to be insisted on, which were proper to make way for Christ; as the doctrine of repentance; not this great truth, in and with which the kingdom of heaven was to be actually set up. Every thing is beautiful in its season, and it is good advice, Prepare thy work, and afterwards build, Pro 24:27. 2. Christ would have his Messiahship proved by his works, and would rather they should testify of him than that his disciples should, because their testimony was but as his own, which he insisted not on. See Joh 5:31, Joh 5:34. He was so secure of the demonstration of his miracles, that he waived other witnesses, Joh 10:25, Joh 10:38. 3. If they had known that he was Jesus the Christ, they would not have crucified the Lord of glory, Co1 2:8. 4. Christ would not have the apostles preach this, till they had the most convincing evidence ready to allege in confirmation of it. Great truths may suffer damage by being asserted before they can be sufficiently proved. Now the great proof of Jesus being the Christ was his
Tyndale Open Study Notes
16:13 Caesarea Philippi, located approximately twenty-five miles north of Capernaum, hosted many shrines to the Roman god of nature, Pan.
Matthew 16:13
Peter’s Confession of Christ
12Then they understood that He was not telling them to beware of the leaven used in bread, but of the teaching of the Pharisees and Sadducees.13When Jesus came to the region of Caesarea Philippi, He questioned His disciples: “Who do people say the Son of Man is?”
- Scripture
- Sermons
- Commentary
Men Whose Eyes Have Seen the King - Part 2
By T. Austin-Sparks2.1K57:54Seeing JesusMAT 16:13In this sermon, the speaker emphasizes the importance of having a clear vision and purpose in life, particularly centered around the Lord Jesus. The vision of Christ's universal majesty and glory becomes the driving force that binds the lives of believers and gives them a sense of purpose. This inward spiritual vision also serves as an incentive for life, especially during times of weariness and disappointment. Additionally, the vision of Christ as the ultimate authority and the one who has triumphed over adversity brings cohesion among believers, uniting them in their pursuit of the same vision. The loss of this vision leads to a loss of purpose, incentive, and unity among believers.
Satanic Strategy
By Paris Reidhead1.9K37:56SatanicMAT 16:13In this sermon, the preacher emphasizes the importance of fully committing to following Christ. He highlights that salvation is not just a one-time decision, but a continuous journey of surrendering everything to Jesus. The sermon references Matthew 16:13-27, where Jesus reveals himself as the Messiah and establishes his church. The preacher warns that Satan will always oppose the church and try to destroy it, but those who are born of God and have a supernatural revelation of Jesus as the Christ can become part of the church. The sermon concludes by urging listeners to respond to the call of Christ and give him their all, as it is in their best interest and fulfills their deepest need for rest and salvation.
Christ Building His Church - Part 1
By Bill McLeod1.8K1:00:25Prayer and FastingBuilding the ChurchChurch GrowthMAT 16:13Bill McLeod emphasizes that Christ is actively building His church, as revealed in Matthew 16:13-19, where Peter acknowledges Jesus as the Messiah. He explains that the church is founded on Christ, not on any human leader, and that despite persecution and challenges, the gates of hell cannot prevail against it. McLeod highlights the importance of prayer and fasting in the life of the church, asserting that true guidance comes from God when believers seek Him earnestly. He also discusses the role of gifted individuals in the church and the necessity of love and good works among its members. Ultimately, he calls for a return to biblical principles in church governance and practice.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Horizon of Christ - Part 5
By T. Austin-Sparks1.5K48:23ChristMAT 16:13In this sermon, the speaker discusses various significant moments in the life of Jesus that are connected to the divine purpose of God. These moments are likened to mountain peaks, starting with the birth of Jesus, followed by his baptism and temptation in the wilderness. The focus then shifts to the transfiguration, where Jesus reveals his heavenly nature and receives acceptance and testimony from God. However, the speaker acknowledges that after such moments of revelation and commitment, there often comes a period of darkness and doubt, where the initial vision seems to fade and the circumstances become disconcerting. The speaker emphasizes the importance of holding onto the initial revelation and not discarding it, as it is a test of its authenticity and will eventually come back with even greater glory.
This Ministry - Part 3
By T. Austin-Sparks1.5K54:47MinistryMAT 16:13In this sermon, the speaker emphasizes the importance of recognizing and serving the living God. The phrase "the living God" is significant because it signifies a real and spiritual relationship with God, rather than a mere formality. The speaker urges the churches to align themselves with the living God and not treat Him as distant or irrelevant. The sermon also highlights the role of resurrection in the history of the true church and spiritual life, emphasizing the need for continual revival and renewal.
The Revelation of Christ Within Scripture
By Ed Miller1.5K1:03:51PSA 119:105MAT 16:13MAT 16:272PE 1:19In this sermon, the speaker emphasizes the importance of surrendering to Christ as He reveals Himself in different ways. He highlights various aspects of Christ, such as the potter, the smelter, the vine, and the bridegroom lover of our souls, and encourages listeners to surrender to each of these revelations. The speaker also emphasizes the need to see Jesus as the ultimate goal of Bible study, stating that everything the Bible teaches about family, stewardship, discipleship, and other topics is designed to turn our eyes to Jesus. The sermon concludes with a call to increase our vision of Christ and to have a present revelation of Him, allowing Him to transform our lives.
(Men God Made) Peter - Part 3
By Willie Mullan1.3K1:07:58PeterMAT 6:33MAT 13:10MAT 16:13MAT 16:18MAT 16:24MRK 5:19LUK 10:27In this sermon, the preacher begins by expressing gratitude for the truth found in the Bible and prays for the congregation to remain humble and receptive to God's message. The preacher then discusses the parable of the sower and emphasizes the importance of understanding the word of God. He warns that there are people in the church who may not truly be saved and are only professing their love for God with their lips. The sermon concludes by highlighting Jesus as the ultimate king and the importance of preaching the gospel of grace to all people.
The Church That Revival Built
By Denny Kenaston1.2K57:31RevivalMAT 16:13ACT 2:37In this sermon, Brother Denny emphasizes the importance of revival in the church. He highlights three key characteristics of the early church that was built through revival. Firstly, the church was founded on a solid foundation, which is Jesus Christ. Secondly, the church had a clear purpose, which was to love God and love their neighbors. Lastly, the church was marked by evangelism, as they were empowered by the Holy Spirit to be witnesses for Christ. Brother Denny encourages believers to seek revival in their own lives and in their churches, so that they can experience the same power and impact as the early church.
Four Proofs of the Utter Severity of God's Holy Law
By Rolfe Barnard1.2K58:30MAT 6:33MAT 16:13MAT 16:18MAT 28:18ACT 1:1REV 22:21In this sermon, the preacher emphasizes the importance of spiritual enlightenment in understanding and receiving the word of God. He contrasts the old grandmothers who may not have a deep understanding of doctrine but have a genuine response to the truth, with the younger generation who may be in church but lack understanding. The preacher also criticizes preachers who teach from sources other than the Bible and urges for a return to preaching the gospel in a simple and understandable way. The sermon concludes with an invitation to a Grace Conference where various Bible messages will be delivered, focusing on topics such as the total depravity of sinners and challenging the devil's territory.
What if I Fail
By Peter Maiden1.1K41:27FailureGEN 11:31GEN 12:1MAT 16:13MAT 16:171CO 10:12In this sermon, the preacher focuses on the story of Abraham and how his faith was tested. The preacher highlights how Abraham's faith faltered when faced with pressure and uncertainty. Abraham made a questionable decision to protect himself and his wife by claiming she was his sister. The preacher emphasizes the importance of learning from Abraham's mistakes and being cautious not to let our own faith fail in times of difficulty. The sermon concludes with a reminder that every forward move in faith will be tested, and encourages listeners to trust in God's promises and remain steadfast in their faith.
From Simon to Peter #12 - a Confession of Faith #2
By J. Glyn Owen99550:33Simon to PeterMAT 5:3MAT 16:13MAT 16:16In this sermon, the preacher discusses the blessedness of Peter and the significance of his confession that Jesus is the Messiah. The preacher explains that the blessedness lies in the revelation that Peter received from God, the fulfillment of the prediction made by Jesus, the mission that was inaugurated as a result, and the function given to Peter. The preacher emphasizes the importance of the church's role in bringing people out of bondage and into the kingdom of God. The sermon also explores the concept of death and the church's destiny in the unseen world.
The Spirit of Life
By Art Katz87851:25Christian LifeMAT 16:13In this sermon, the speaker reflects on a personal experience where they shared their testimony and were met with scorn and anger from their former friends. They highlight the contrast between the technical perfection of a preacher's words and the lack of power and impact in their message. The speaker emphasizes the need for believers to demonstrate the glory of God in their lives through transparency, devotion to truth, and genuine living. They call for a demonstration of the Spirit's power in the speaking of believers, so that others may be truly changed and impacted by the message of God.
The Bible-Driven Church
By Jeff Noblit8651:14:15MAT 6:33MAT 16:13JHN 14:15ACT 5:29COL 1:28In this sermon, the speaker emphasizes the power and presence of God's Spirit in transforming lives and bringing about repentance. He highlights the role of the church as the body of Christ, with Christ as the head. The speaker criticizes the idea of the church providing entertainment for people, stating that the church's mission is to proclaim biblical doctrine that sets hearts on fire for God. He also emphasizes the importance of obedience to God's commandments and the global calling of the church to be witnesses for Christ in all parts of the world.
The Cross and the Church, Part 1
By Stephen Kaung8621:28:10MAT 16:13In this sermon, the preacher begins by expressing gratitude for God's love and the sacrifice of sending His Son to the world. The preacher emphasizes the importance of being prepared for the Lord's return and questions whether the listeners are ready to meet Him. The preacher then refers to the passage in Matthew 16:13-20, where Jesus asks His disciples who they believe He is. Peter responds by declaring Jesus as the Christ, the Son of the living God. Jesus affirms Peter's declaration and states that He will build His church upon this truth. The preacher urges the audience to seek God diligently and to have a desperate spirit in their pursuit of Him.
(Acts) the Purpose of the Church
By Brian Brodersen54549:20MAT 16:13MAT 28:19EPH 2:10In this sermon, the speaker shares a story about a man named Mike who shared the gospel with a 17-year-old girl and her father, leading them both to accept Jesus as their Savior. The purpose of the church is emphasized as being to preach the gospel and teach the word of God. The speaker discusses four options for teaching and seeks advice from his children. The sermon also mentions the impact of teaching the book of Acts on a ministry and shares a story of how sharing a gospel tract led to a man accepting Christ and inviting Mike to share the gospel with his daughter.
The Way Is Narrow
By Michael Koulianos3541:36Surrender to ChristNarrow WayDiscipleshipMAT 16:13Michael Koulianos emphasizes the narrow path of true discipleship in his sermon 'The Way Is Narrow,' urging believers to prioritize Jesus above all else. He critiques the modern church's tendency to dilute the gospel, advocating for a return to the basics of faith, which include self-denial and embracing the cross. Koulianos highlights that true life in Christ comes through daily death to self, and that any message that deviates from this is a perversion of the gospel. He calls for a reformation in the church, reminding listeners that the essence of following Jesus is to say 'yes' to Him and 'no' to everything else, including personal ambitions. The sermon serves as a powerful reminder that the way to true fulfillment and purpose is through surrendering to Christ.
A Principle to Live By
By Major Ian Thomas291:19:48Identity of ChristIndwelling of the Holy SpiritMAT 16:13Major Ian Thomas emphasizes the importance of understanding the true identity and mission of Jesus Christ, as revealed to Peter, and how this understanding transforms the lives of believers. He explains that while the disciples recognized Jesus as the Messiah, they lacked comprehension of His mission, which included His death and resurrection. Thomas highlights that true life and godliness come from the indwelling of Christ through the Holy Spirit, which empowers believers to live out their faith. He urges the congregation to embrace the principle that Christ's resurrection is central to their spiritual life, enabling them to share in His divine nature and fulfill their purpose as witnesses of His glory.
Peter's Spiritual Crisis: A Willing Spirit With Weak Flesh
By Mike Bickle261:03:01Intimacy With GodRestoration after FailureMAT 16:13Mike Bickle discusses Peter's spiritual crisis, emphasizing the tension between Peter's sincere love for Jesus and his weak flesh, which led to his denial of Christ. Bickle highlights how Jesus' response to Peter's failure was one of compassion and restoration, illustrating that even in our weaknesses, God enjoys us and desires a deep relationship with us. The sermon encourages believers to understand that their failures do not disqualify them from God's love and purpose, and that Jesus sees the genuine desire in their hearts despite their shortcomings.
Encountering the Magnificence of Jesus (Prov. 2)
By Mike Bickle261:16:56Knowledge Of GodObsession with JesusMAT 16:13PHP 3:8Mike Bickle emphasizes the importance of being obsessed with Jesus, who is not just a means to an end but the magnificent source of our spiritual fulfillment. He challenges the church's limited view of Jesus as merely a forgiver and healer, urging believers to seek a deeper, awe-inspiring relationship with Him. Bickle highlights that true transformation comes from a revelation of God's nature, which requires a hunger and commitment to pursue Him wholeheartedly. He encourages believers to treasure the knowledge of God, emphasizing that this pursuit will cost everything but yield the most profound rewards. Ultimately, he calls for a shift in focus within the church to make Jesus the center of our lives and ministries.
Partaking of His Glory
By Phil Beach Jr.2445:35GloryIdentity in ChristTransformationMAT 16:13Phil Beach Jr. emphasizes the transformative power of recognizing Jesus as the Christ and the necessity of personal transfiguration in the life of a believer. He explains that true transformation involves a daily process of dying to self and reflecting the character of Christ, which is essential for partaking in God's glory. Beach highlights that while many seek power for miracles, the true power lies in the ability to surrender one's will to God. He encourages believers to embrace their calling to experience transfiguration, which is a reflection of Christ's image in their lives. Ultimately, the sermon calls for a deep introspection and commitment to becoming living martyrs for Jesus, mirroring His likeness in every aspect of life.
Diagnosing on the Basis of Normality
By Major Ian Thomas141:06:56Understanding ChristThe Power of ResurrectionMAT 16:13Major Ian Thomas explores the concept of understanding Jesus' true identity and mission, emphasizing that while the disciples recognized Him as the Christ, they lacked comprehension of His purpose, particularly regarding His death and resurrection. He illustrates how their initial enthusiasm and dedication were misguided, as they did not want the cross or believe in the resurrection, leading to a prohibition against sharing the message of Christ. However, after the resurrection, the disciples experienced a transformation, gaining joy, understanding, and a new message to share with the world. Thomas highlights the importance of divine revelation in grasping the truth of Jesus and the necessity of the Holy Spirit for empowerment in their mission.
Just Jesus - Matthew 16:13-19
By Jon Courson2MAT 16:13MAT 16:18HEB 2:11Jon Courson emphasizes the importance of the Church, drawing parallels between objections to attending church and attending a baseball game. He delves into Matthew 16, highlighting four reasons why the Church is essential: Jesus takes pride in His Church, Jesus prevails through His Church, Jesus protects by His Church, and Jesus is the priority of His Church. Courson explains how Jesus sees His people with pride, prophetic vision, and positional righteousness, and how the Church plays a crucial role in God's plans for redemption and transformation.
First Hand Vision
By Richard E. Bieber0PSA 46:10ISA 6:1JER 31:33MAT 16:13MAT 18:20JHN 5:39JHN 11:25REV 1:12Richard E. Bieber preaches on the importance of having a personal vision and revelation of Jesus Christ in building and functioning as His church. Emphasizing the need for each believer to abide in Jesus as the Vine and to serve others selflessly, he highlights the significance of discerning the presence of Jesus in the midst of the church. Through passages like Matthew 16:13-18 and Revelation 1:12-13a, he underscores the necessity of seeking a direct, personal relationship with Jesus for spiritual growth and understanding.
Matthew 16
By John Nelson Darby0Revelation of ChristAuthority in the KingdomMAT 16:13John Nelson Darby expounds on Matthew 16, emphasizing the revelation of Jesus as the Christ and the Son of the living God, contrasting the unbelief of the Pharisees and Sadducees with Peter's divinely revealed faith. He highlights the transition from the Jewish system to the establishment of the assembly, built upon the acknowledgment of Christ's true identity, and warns against the subtle influences of unbelief that can affect even the disciples. Darby illustrates how Peter's confession signifies a pivotal moment in understanding Jesus' mission, which includes suffering and the establishment of God's kingdom on earth. He also discusses the authority given to Peter and the implications of the keys of the kingdom, underscoring the necessity of mortifying the flesh to truly follow Christ. Ultimately, the sermon calls believers to recognize the significance of Christ's identity and the implications for their lives and faith.
- John Gill
- Matthew Henry
- Tyndale
John Gill Bible Commentary
When Jesus came into the coasts of Caesarea Philippi,.... The towns that were in the neighbourhood of this city; which city went by several names before, as Leshem, Jos 19:47 which being taken by the Danites, they called it Dan; hence we read of "Dan, which is Caesarea" (b). It was also called Paneas, from the name of the fountain of Jordan, by which it was situated; and which Pliny says (c) gave the surname to Caesarea; and hence it is called by Ptolomy (d) Caesarea Paniae; and by the name of Paneas it went, when Philip the (e) tetrarch rebuilt it, and called it Caesarea, in honour of Tiberius Caesar; and from his own name, Philippi, to distinguish it from another Caesarea, of which mention is made in the Acts of the Apostles, built by his father Herod, and so called in honour of Augustus Caesar; which before bore the name of Strato's tower. The Misnic doctors speak of two Caesareas (f), the one they call the eastern, the other the western Caesarea. Now, as Mark says, whilst Christ and his disciples were in the way to these parts; and, as Luke, when he had been praying alone with them, he asked his disciples, saying, whom do men say that I the Son of man am? He calls himself "the son of man", because he was truly and really man; and because of his low estate, and the infirmities of human nature, with which he was encompassed: he may have some respect to the first intimation of him, as the seed of woman, and the rather make use of this phrase, because the Messiah was sometimes designed by it in the Old Testament, Psa 80:17 or Christ speaks here of himself, according to his outward appearance, and the prevailing opinion of men concerning him; that he looked to be only a mere man, born as other men were; was properly a son of man, and no more: and therefore the question is, not what sort of man he was, whether a holy, good man, or not, or whether the Messiah, or not; but the question is, what men in general, whether high or low, rich or poor, learned or unlearned, under the notion they had of him as a mere man, said of him; or since they took him to be but a man, what man they thought he was; and to this the answer is very appropriate. This question Christ put to his disciples, they being more conversant with the people than he, and heard the different opinions men had of him, and who were more free to speak their minds of him to them, than to himself; not that he was ignorant of what passed among men, and the different sentiments they had of him, but he was willing to hear the account from his disciples; and his view in putting this question to them, was to make way for another, in order to bring them to an ingenuous confession of their faith in him. (b) Targum Hieros. in Gen. xiv. 17. (c) Hist. l. 5. c. 15, 18. (d) Geograph. l. 5. c. 15. (e) Joseph. Antiqu. l. 18. c. & de Bello Jud. l. 3. c. 13. (f) Misn. Oholot, c. 18. sect. 9.
Matthew Henry Bible Commentary
We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families. Christ is here catechising his disciples. I. He enquires what the opinions of others were concerning him; Who do men say that I, the Son of man, am? 1. He calls himself the Son of man; which may be taken either, (1.) As a title common to him with others. He was called, and justly, the Son of God, for so he was (Luk 1:35); but he called himself the Son of man; for he is really and truly "Man, made of a woman." In courts of honour, it is a rule to distinguish men by their highest titles; but Christ, having now emptied himself, though he was the Son of God, will be known by the style and title of the Son of man. Ezekiel was often so called to keep him humble; Christ called himself so, to show that he was humble. Or, (2.) As a title peculiar to him as Mediator. He is made known, in Daniel's vision, as the Son of man, Dan 7:13. I am the Messiah, that Son of man that was promised. But, 2. He enquires what people's sentiments were concerning him: "Who do men say that I am? The Son of man?" (So I think it might better be read). "Do they own me for the Messiah?" He asks not, "Who do the scribes and Pharisees say that I am?" They were prejudiced against him, and said that he was a deceiver and in league with Satan; but, "Who do men say that I am?" He referred to the common people, whom the Pharisees despised. Christ asked this question, not as one that knew not; for if he knows what men think, much more what they say; nor as one desirous to hear his own praises, but to make the disciples solicitous concerning the success of their preaching, by showing that he himself was so. The common people conversed more familiarly with the disciples than they did with their Master, and therefore from them he might better know what they said. Christ had not plainly said who he was, but left people to infer it from his works, Joh 10:24, Joh 10:25. Now he would know what inferences the people drew from them, and from the miracles which his apostles wrought in his name. 3. To this question the disciples have him an answer (Mat 16:14),Some say, thou art John the Baptist, etc. There were some that said, he was the Son of David (Mat 12:23), and the great Prophet, Joh 6:14. The disciples, however, do not mention that opinion, but only such opinions as were wide of the truth, which they gathered up from their countrymen. Observe, (1.) They are different opinions; some say one thing, and others another. Truth is one; but those who vary from that commonly vary one from another. Thus Christ came eventually to send division, Luk 12:51. Being so noted a Person, every one would be ready to pass his verdict upon him, and, "Many men, many minds;" those that were not willing to own him to be the Christ, wandered in endless mazes, and followed the chase of every uncertain guess and wild hypothesis. (2.) They are honourable opinions, and bespeak the respect they had for him, according to the best of their judgment. These were not the sentiments of his enemies, but the sober thoughts of those that followed him with love and wonder. Note, It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough. (3.) They all suppose him to be one risen from the dead; which perhaps arose from a confused notion they had of the resurrection of the Messiah, before his public preaching, as of Jonas. Or their notions arose from an excessive value for antiquity; as if it were not possible for an excellent man to be produced in their own age, but it must be one of the ancients returned to life again. (4.) They are all false opinions, built upon mistakes, and wilful mistakes. Christ's doctrines and miracles bespoke him to be an extraordinary Person; but because of the meanness of his appearance, so different from what they expected, they would not own him to be the Messiah, but will grant him to be any thing rather than that. [1.] Some say, thou art John the Baptist. Herod said so (Mat 14:2), and those about him would be apt to say as he said. This notion might be strengthened by an opinion they had, that those who died as martyrs, should rise again before others; which some think the second of the seven sons refers to, in his answer to Antiochus, 2 Macc. 7:9, The King of the world shall raise us up, who have died for his laws, unto everlasting life. [2.] Some Elias; taking occasion, no doubt, from the prophecy of Malachi (Mal 4:5), Behold, I will send you Elijah. And the rather, because Elijah (as Christ) did many miracles, and was himself, in his translation, the greatest miracle of all. [3.] Others Jeremias: they fasten upon him, either because he was the weeping prophet, and Christ was often in tears; or because God had set him over the kingdoms and nations (Jer 1:10), which they thought agreed with their notion of the Messiah. [4.] Or, one of the prophets. This shows what an honourable idea they entertained of the prophets; and yet they were the children of them that persecuted and slew them, Mat 23:29. Rather than they would allow Jesus of Nazareth, one of their own country, to be such an extraordinary Person as his works bespoke him to be, they would say, "It was not he, but one of the old prophets." II. He enquires what their thoughts were concerning him; "But who say ye that I am? Mat 16:15. Ye tell me what other people say of me; can ye say better?" 1. The disciples had themselves been better taught than others; had, by their intimacy with Christ, greater advantages of getting knowledge than others had. Note, It is justly expected that those who enjoy greater plenty of the means of knowledge and grace than others, should have a more clear and distinct knowledge of the things of God than others. Those who have more acquaintance with Christ than others, should have truer sentiments concerning him, and be able to give a better account of him than others. 2. The disciples were trained up to teach others, and therefore it was highly requisite that they should understand the truth themselves: "Ye that are to preach the gospel of the kingdom, what are your notions of him that sent you?" Note, Ministers must be examined before they be sent forth, especially what their sentiments are of Christ, and who they say that he is; for how can they be owned as ministers of Christ, that are either ignorant or erroneous concerning Christ? This is a question we should every one of us be frequently putting to ourselves, "Who do we say, what kind of one do we say, that the Lord Jesus is? Is he precious to us? Is he in our eyes the chief of ten thousand? Is he the Beloved of our souls?" It is well or ill with us, according as our thoughts are right or wrong concerning Jesus Christ. Well, this is the question; now let us observe, (1.) Peter's answer to this question, Mat 16:16. To the former question concerning the opinion others had of Christ, several of the disciples answered, according as they had heard people talk; but to this Peter answers in the name of all the rest, they all consenting to it, and concurring in it. Peter's temper led him to be forward in speaking upon all such occasions, and sometimes he spoke well, sometimes amiss; in all companies there are found some warm, bold men, to whom a precedency of speech falls of course; Peter was such a one: yet we find other of the apostles sometimes speaking as the mouth of the rest; as John (Mar 9:38), Thomas, Philip, and Jude, Joh 14:5, Joh 14:8, Joh 14:22. So that this is far from being a proof of such primacy and superiority of Peter above the rest of the apostles, as the church of Rome ascribes to him. They will needs advance him to be a judge, when the utmost they can make of him, is, that he was but foreman of the jury, to speak for the rest, and that only pro hc vice - for this once; not the perpetual dictator or speaker of the house, only chairman upon this occasion. Peter's answer is short, but it is full, and true, and to the purpose; Thou art the Christ, the Son of the Living God. Here is a confession of the Christian faith, addressed to Christ, and so made an act of devotion. Here is a confession of the true God as the living God, in opposition to dumb and dead idols, and of Jesus Christ, whom he hath sent, whom to know is life eternal. This is the conclusion of the whole matter. [1.] The people called him a Prophet, that Prophet (Joh 6:14); but the disciples own him to be the Christ, the anointed One; the great Prophet, Priest, and King of the church; the true Messiah promised to the fathers, and depended on by them as He that shall come. It was a great thing to believe this concerning one whose outward appearance was so contrary to the general idea the Jews had of the Messiah. [2.] He called himself the Son of Man; but they owned him to be the Son of the living God. The people's notion of him was, that he was the ghost of a dead man, Elias, or Jeremias; but they know and believe him to be the Son of the living God, who has life in himself, and has given to his Son to have life in himself, and to be the Life of the world. If he be the Son of the living God, he is of the same nature with him: and though his divine nature was now veiled with the cloud of flesh, yet there were those who looked through it, and saw his glory, the glory as of the Only-Begotten of the Father, full of grace and truth. Now can we with an assurance of faith subscribe to this confession? Let us then, with a fervency of affection and adoration, go to Christ, and tell him so; Lord Jesus, thou art the Christ, the Son of the living God. (2.) Christ's approbation of his answer (Mat 16:17-19); in which Peter is replied to, both as a believer and as an apostle. [1.] As a believer, Mat 16:17. Christ shows himself well pleased with Peter's confession, that it was so clear and express, without ifs or ands, as we say. Note, The proficiency of Christ's disciples in knowledge and grace is very acceptable to him; and Christ shows him whence he received the knowledge of this truth. At the first discovery of this truth in the dawning of the gospel day, it was a mighty thing to believe it; all men had not this knowledge, had not this faith. But, First, Peter had the happiness of it; Blessed art thou, Simon Bar-jona. He reminds him of his rise and original, the meanness of his parentage, the obscurity of his extraction; he was Bar-jonas - The son of a dove; so some. Let him remember the rock out of which he was hewn, that he may see he was not born to this dignity, but preferred to it by the divine favour; it was free grace that made him to differ. Those that have received the Spirit must remember who is their Father, Sa1 10:12. Having reminded him of this, he makes him sensible of his great happiness as a believer; Blessed art thou. Note, True believers are truly blessed, and those are blessed indeed whom Christ pronounces blessed; his saying they are so, makes them so. "Peter, thou art a happy man, who thus knowest the joyful sound," Psa 89:15 Blessed are your eyes, Mat 13:16. All happiness attends the right knowledge of Christ. Secondly, God must have the glory of it; "For flesh and blood have not revealed it to thee. Thou hadst this neither by the invention of thy own wit and reason, nor by the instruction and information of others; this light sprang neither from nature nor from education, but from my Father who is in heaven." Note, 1. The Christian religion is a revealed religion, has its rise in heaven; it is a religion from above, given by inspiration of God, not the learning of philosophers, nor the politics of statesmen. 2. Saving faith is the gift of God, and, wherever it is, is wrought by him, as the Father of our Lord Jesus Christ, for his sake, and upon the score of his mediation, Phi 1:29. Therefore thou art blessed, because my Father has revealed it to thee. Note, The revealing of Christ to us and in us is a distinguishing token of God's good will, and a firm foundation of true happiness; and blessed are they that are thus highly favoured. Perhaps Christ discerned something of pride and vain-glory in Peter's confession; a subtle sin, and which is apt to mingle itself even with our good duties. It is hard for good men to compare themselves with others, and not to have too great a conceit of themselves; to prevent which, we should consider that our preference to others is no achievement of our own, but the free gift of God's grace too us, and not to others; so that we have nothing to boast of, Psa 115:1; Co1 4:7. [2.] Christ replies to him as an apostle or minister, Mat 16:18, Mat 16:19. Peter, in the name of the church, had confessed Christ, and to him therefore the promise intended for the church is directed. Note, There is nothing lost by being forward to confess Christ; for those who honour him, he will honour. Upon occasion of this great confession made of Christ, which is the church's homage and allegiance, he signed and published this royal, this divine charter, by which that body politic is incorporated. Such is the communion between Christ and the church, the Bridegroom and the spouse. God had a church in the world from the beginning, and it was built upon the rock of the promised Seed, Gen 3:15. But now, that promised Seed being come, it was requisite that the church should have a new charter, as Christian, and standing in relation to a Christ already come. Now here we have that charter; and a thousand pities it is, that this word, which is the great support of the kingdom of Christ, should be wrested and pressed into the service of antichrist. But the devil has employed his subtlety to pervert it, as he did that promise, Psa 91:11, which he perverted to his own purpose, Mat 4:6, and perhaps both that scripture and this he thus perverted because they stood in his way, and therefore he owed them a spite. Now the purport of this charter is, First, To establish the being of the church; I say also unto thee. It is Christ that makes the grant, he who is the church's Head, and Ruler, to whom all judgment is committed, and from whom all power is derived; he who makes it pursuant to the authority received from the Father, and his undertaking for the salvation of the elect. The grant is put into Peter's hand; "I say it to thee." The Old Testament promises relating to the church were given immediately to particular persons, eminent for faith and holiness, as to Abraham and David; which yet gave no supremacy to them, much less to any of their successors; so the New Testament charter is here delivered to Peter as an agent, but to the use and behoof of the church in all ages, according to the purposes therein specified and contained. Now it is here promised, 1. That Christ would build his church upon a rock. This body politic is incorporated by the style and title of Christ's church. It is a number o the children of men called out of the world, and set apart from it, and dedicated to Christ. It is not thy church, but mine. Peter remembered this, when he cautioned ministers not to lord it over God's heritage. The church is Christ's peculiar, appropriated to him. The world is God's, and they that dwell therein; but the church is a chosen remnant, that stands in relation to God through Christ as Mediator. It bears him image and superscription. (1.) The Builder and Maker of the church is Christ himself; I will build it. The church is a temple which Christ is the Builder of, Zac 6:11-13. Herein Solomon was a type of Christ, and Cyrus, Isa 44:28. The materials and workmanship are his. By the working of his Spirit with the preaching of his word he adds souls to his church, and so builds it up with living stones, Pe1 2:5. Ye are God's building; and building is a progressive work; the church in this world is but in fieri - in the forming, like a house in the building. It is a comfort to all those who wish well to the church, that Christ, who has divine wisdom and power, undertakes to build it. (2.) The foundation on which it is built is, this Rock. Let the architect do his part ever so well, if the foundation be rotten, the building will not stand; let us therefore see what the foundation is, and it must be meant of Christ, for other foundation can no man lay. See Isa 28:16. [1.] The church is built upon a rock; a firm, strong, and lasting foundation, which time will not waste, nor will it sink under the weight of the building. Christ would not build his house upon the sand, for he knew that storms would arise. A rock is high, Psa 61:2. Christ's church does not stand upon a level with this world; a rock is large, and extends far, so does the church's foundation; and the more large, the more firm; those are not the church's friends that narrow its foundation. [2.] It is built upon this rock; thou art Peter, which signifies a stone or rock; Christ gave him that name when he first called him (Joh 1:42), and here he confirms it; "Peter, thou dost answer thy name, thou art a solid, substantial disciple, fixed and stayed, and one that there is some hold of. Peter is thy name, and strength and stability are with thee. Thou art not shaken with the waves of men's fluctuating opinions concerning me, but established in the present truth," Pe2 1:12. From the mention of this significant name, occasion is taken for this metaphor of building upon a rock. First, Some by this rock understand Peter himself as an apostle, the chief, though not the prince, of the twelve, senior among them, but not superior over them. The church is built upon the foundation of the apostles, Eph 2:20. The first stones of that building were laid in and by their ministry; hence their names are said to be written in the foundations of the new Jerusalem, Rev 21:14. Now Peter being that apostle by whose hand the first stones of the church were laid, both in Jewish converts (Acts 2), and in the Gentile converts (Acts 10), he might in some sense be said to be the rock on which it was built. Cephas was one that seemed to be a pillar, Gal 2:9. But it sounds very harsh, to call a man that only lays the first stone of a building, which is a transient act, the foundation on which it is built, which is an abiding thing. Yet if it were so, this would not serve to support the pretensions of the Bishop of Rome; for Peter had no such headship as he claims, much less could he derive it to his successors, least of all to the Bishops of Rome, who, whether they are so in place or no, is a question, but that they are not so in the truth of Christianity, is past all question. Secondly, Others, by this rock, understand Christ; "Thou art Peter, thou hast the name of a stone, but upon this rock, pointing to himself, I will build my church." Perhaps he laid his hand on his breast, as when he said, Destroy this temple (Joh 2:19), when he spoke of the temple of his body. Then he took occasion from the temple, where he was, so to speak of himself, and gave occasion to some to misunderstand him of that; so here he took occasion from Peter, to speak of himself as the Rock, and gave occasion to some to misunderstand him of Peter. But this must be explained by those many scriptures which speak of Christ as the only Foundation of the church; see Co1 3:11; Pe1 2:6. Christ is both its Founder and its Foundation; he draws souls, and draws them to himself; to him they are united, and on him they rest and have a constant dependence. Thirdly, Others by this rock understand this confession which Peter made of Christ, and this comes all to one with understanding it of Christ himself. It was a good confession which Peter witnessed, Thou art the Christ, the Son of the living God; the rest concurred with him in it. "Now," saith Christ, "this is that great truth upon which I will build my church." 1. Take away this truth itself, and the universal church falls to the ground. If Christ be not the Son of God, Christianity is a cheat, and the church is a mere chimera; our preaching is vain, your faith is vain, and you are yet in your sins, Co1 15:14-17. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. 2. Take away the faith and confession of this truth from any particular church, and it ceases to be a part of Christ's church, and relapses to the state and character of infidelity. This is articulus stantis et cadentis ecclesia - that article, with the admission or the denial of which the church either rises or falls; "the main hinge on which the door of salvation turns;" those who let go this, do not hold the foundation; and though they may call themselves Christians, they give themselves the lie; for the church is a sacred society, incorporated upon the certainty and assurance of this great truth; and great it is, and has prevailed. 2. Christ here promises to preserve and secure his church, when it is built; The gates of hell shall not prevail against it; neither against this truth, nor against the church which is built upon it. (1.) This implies that the church has enemies that fight against it, and endeavour its ruin overthrow, here represented by the gates of hell, that is, the city of hell; (which is directly opposite to this heavenly city, this city of the living God), the devil's interest among the children of men. The gates of hell are the powers and policies of the devil's kingdom, the dragon's head and horns, by which he makes war with the Lamb; all that comes out of hell-gates, as being hatched and contrived there. These fight against the church by opposing gospel truths, corrupting gospel ordinances, persecuting good ministers and good Christians; drawing or driving, persuading by craft or forcing by cruelty, to that which is inconsistent with the purity of religion; this is the design of the gates of hell, to root out the name of Christianity (Psa 83:4), to devour the man-child (Rev 12:9), to raze this city to the ground. (2.) This assures us that the enemies of the church shall not gain their point. While the world stands, Christ will have a church in it, in which his truths and ordinances shall be owned and kept up, in spite of all the opposition of the powers of darkness; They shall not prevail against it, Psa 129:1, Psa 129:2. This gives no security to any particular church, or church-governors that they shall never err, never apostatize or be destroyed; but that somewhere or other the Christian religion shall have a being, though not always in the same degree of purity and splendour, yet so as that the entail of it shall never be quite cut off. The woman lives, though in a wilderness (Rev 12:14), cast down but not destroyed (Co2 4:9). Corruptions grieving, persecutions grievous, but neither fatal. The church may be foiled in particular encounters, but in the main battle it shall come off more than a conqueror. Particular believers are kept by the power of God, through faith, unto salvation, Pe1 1:5. Secondly, The other part of this charter is, to settle the order and government of the church, Mat 16:19. When a city or society is incorporated, officers are appointed and empowered to act for the common good. A city without government is a chaos. Now this constituting of the government of the church, is here expressed by the delivering of the keys, and, with them, a power to bind and loose. This is not to be understood of any peculiar power that Peter was invested with, as if he were sole door-keeper of the kingdom of heaven, and had that key of David which belongs only to the Son of David; no, this invests all the apostles and their successors with a ministerial power to guide and govern the church of Christ, as it exists in particular congregations or churches, according to the rules of the gospel. Claves regni caelorum in B. Petro apostolo cuncti suscepimus sacerdotes - All we that are priests, received, in the person of the blessed apostle Peter, the keys of the kingdom of heaven; so Ambrose De Dignit. Sacerd. Only the keys were first put into Peter's hand, because he was the first that opened the door of faith to the Gentiles, Act 10:28. As the king, in giving a charter to a corporation, empowers the magistrates to hold courts in his name, to try matters of fact, and determine therein according to law, confirming what is so done regularly as if done in any of the superior courts; so Christ, having incorporated his church, hath appointed the office of the ministry for the keeping up of order and government, and to see that his laws be duly served; I will give thee the keys. He doth not say, "I have given them," or "I do now;" but "I will do it," meaning after his resurrection; when he ascended on high, he gave those gifts, Eph 4:8; then this power was actually given, not to Peter only, but to all the rest, Mat 28:19, Mat 28:20; Joh 20:21. He doth not say, The keys shall be given, but, I will give them; for ministers derive their authority from Christ, and all their power is to be used in his name, Co1 5:4. Now, 1. The power here delegated is a spiritual power; it is a power pertaining to the kingdom of heaven, that is, to the church, that part of it which is militant here on earth, to the gospel dispensation; that is it about which the apostolical and ministerial power is wholly conversant. It is not any civil, secular power that is hereby conveyed, Christ's kingdom is not of this world; their instructions afterward were in things pertaining to the kingdom of God, Act 1:3. 2. It is the power of the keys that is given, alluding to the custom of investing men with authority in such a place, by delivering to them the keys of the place. Or as the master of the house gives the keys to the steward, the keys of the stores where the provisions are kept, that he may give to every one in the house his portion of meat in due season (Luk 12:42), and deny it as there is occasion, according to the rules of the family. Ministers are stewards, Co1 4:1; Tit 1:7. Eliakim, who had the key of the house of David, was over the household, Isa 22:22. 3. It is a power to bind and loose, that is (following the metaphor of the keys), to shut and open. Joseph, who was lord of Pharaoh's house, and steward of the stores, had power to bind his princes, and to teach his senators wisdom, Psa 105:21, Psa 105:22. When the stores and treasures of the house are shut up from any, they are bound, interdico tibi aqu et igne - I forbid thee the use of fire and water; when they are opened to them again, they are loosed from that bond, are discharged from the censure, and restored to their liberty. 4. It is a power which Christ has promised to own the due administration of; he will ratify the sentences of his stewards with his own approbation; It shall be bound in heaven, and loosed in heaven: not that Christ hath hereby obliged himself to confirm all church-censures, right or wrong; but such as are duly passed according to the word, clave non errante - the key turning the right way, such are sealed in heaven; that is, the word of the gospel, in the mouth of faithful ministers, is to be looked upon, not as the word of man, but as the word of God, and to be received accordingly, Th1 2:13; Joh 12:20. Now the keys of the kingdom of heaven are, (1.) The key of doctrine, called the key of knowledge. "Your business shall be to explain to the world the will of God, both as to truth and duty; and for this you shall have your commissions, credentials, and full instructions to bind and loose:" these, in the common speech of the Jews, at that time, signified to prohibit and permit; to teach or declare a thing to be unlawful was to bind; to be lawful, was to loose. Now the apostles had an extraordinary power of this kind; some things forbidden by the law of Moses were now to be allowed, as the eating of such and such meats; some things allowed there were now to be forbidden, as divorce; and the apostles were empowered to declare this to the world, and men might take it upon their words. When Peter was first taught himself, and then taught others, to call nothing common or unclean, this power was exercised. There is also an ordinary power hereby conveyed to all ministers, to preach the gospel as appointed officers; to tell people, in God's name, and according to the scriptures, what is good, and what the Lord requires of them: and they who declare the whole counsel of God, use these keys well, Act 20:27. Some make the giving of the keys to allude to the custom of the Jews in creating a doctor of the law, which was to put into his hand the keys of the chest where the book of the law was kept, denoting his being authorized to take and read it; and the binding and loosing, to allude to the fashion about their books, which were in rolls; they shut them by binding them up with a string, which they untied when they opened them. Christ gives his apostles power to shut or open the book of the gospel to people, as the case required. See the exercise of this power, Act 13:46; Act 18:6. When ministers preach pardon and peace to the penitent, wrath and the curse to the impenitent, in Christ's name, they act then pursuant to this authority of binding and loosing. (2.) The key of discipline, which is but the application of the former to particular persons, upon a right estimate of their characters and actions. It is not legislative power that is hereby conferred, but judicial; the judge doth not make the law, but only declares what is law, and upon an impartial enquiry into the merits of the cause, gives sentence accordingly. Such is the power of the keys, wherever it is lodged, with reference to church-membership and the privileges thereof. [1.] Christ's ministers have a power to admit into the church; "Go, disciple all nations, baptizing them; those who profess faith in Christ, and obedience to him, admit them and their seed members of the church by baptism." Ministers are to let in to the wedding-feast those that are bidden; and to keep out such as are apparently unfit for so holy a communion. [2.] They have a power to expel and cast out such as have forfeited their church-membership, that is binding; refusing to unbelievers the application of gospel promises and the seals of them; and declaring to such as appear to be in the gall of bitterness and bond of iniquity, that they have no part or lot in the matter, as Peter did to Simon Magus, though he had been baptized; and this is a binding over to the judgment of God. [3.] They have a power to restore and to receive in again, upon their repentance, such as had been thrown out; to loose those whom they had bound; declaring to them, that, if their repentance be sincere, the promise of pardon belongs to them. The apostles had a miraculous gift of discerning spirits; yet even they went by the rule of outward appearances (as Act 8:21; Co1 5:1; Co2 2:7; Ti1 1:20), which ministers may still make a judgment upon, if they be skilful and faithful. Lastly, Here is the charge which Christ gave his disciples, to keep this private for the present (Mat 16:20); They must tell no man that he was Jesus the Christ. What they had professed to him, they must not yet publish to the world, for several reasons; 1. Because this was the time of preparation for his kingdom: the great thing now preached, was, that the kingdom of heaven was at hand; and therefore those things were now to be insisted on, which were proper to make way for Christ; as the doctrine of repentance; not this great truth, in and with which the kingdom of heaven was to be actually set up. Every thing is beautiful in its season, and it is good advice, Prepare thy work, and afterwards build, Pro 24:27. 2. Christ would have his Messiahship proved by his works, and would rather they should testify of him than that his disciples should, because their testimony was but as his own, which he insisted not on. See Joh 5:31, Joh 5:34. He was so secure of the demonstration of his miracles, that he waived other witnesses, Joh 10:25, Joh 10:38. 3. If they had known that he was Jesus the Christ, they would not have crucified the Lord of glory, Co1 2:8. 4. Christ would not have the apostles preach this, till they had the most convincing evidence ready to allege in confirmation of it. Great truths may suffer damage by being asserted before they can be sufficiently proved. Now the great proof of Jesus being the Christ was his
Tyndale Open Study Notes
16:13 Caesarea Philippi, located approximately twenty-five miles north of Capernaum, hosted many shrines to the Roman god of nature, Pan.