Dedication of the Basilica of Saint Mary Major

Sin, Zin, or Tsin, nearer to Judea than the desert, where the Hebrews encamped before, Exodus xvi. 1. (Haydock) --- Moses informs us of very little from the time when the people murmured at Cades-barne, in the second year, till the beginning of the 40th year of their sojournment. --- In Cades. The Rabbins assert, they remained there the first time twenty-nine years, (chap. xiv. 45,) and the second, ten. (Genebrard, in the year of the world 2670.) But we do not believe they continued there above a year the first time. --- Mary. St. Gregory of Nyssa, and St. Ambrose, suppose she was always a virgin, in which respect she was a figure of our blessed Lady, as well as in her name. She was probably 130 years old, as she was very discreet at the time of the birth of Moses, and employed by Providence in preserving his life, as the blessed Virgin screened our Saviour from the fury of Herod. She had the superintendence over the Hebrew women; (Exodus xv. 20.; Theodoret, in Mic. vi. 4) and hence many apply to her and her brothers those words of Zacharias, (xi. 8,) I cut off three shepherds in one month. Mary died without being permitted to enter the promised land, on account of her murmuring, chap. xii. Thus the synagogue, though proud of her prerogatives, cannot enter the land of rest. (Calmet) --- There. Some place this Cades not far from the Red Sea, (ver. 20,) south of Idumea, while the other was to the north, and nearer Chanaan, being generally called Cades-barne. (Bonfrere and Cornelius a Lapide) (Chap. xx. 16.) --- In this place Mary died, four months before Aaron. (Menochius)

Brethren, Core, &c., (chap. xvi. 32,) or with them ho died (chap. xi.) at the graves of lust. (Calmet)

And cried....to murmur. These words are not found in the Hebrew, Septuagint, &c., nor in the new edition of St. Jerome, though they occur in most of the Latin manuscripts. (Calmet) --- If it be an addition, it must be very ancient. (Mariana)

The rod, with which Moses had wrought so many miracles, and which was placed in the tabernacle, ver. 9. It is called his rod, in the Hebrews v. 11. We do not find that the rod of Aaron, which budded, was used to work miracles. --- Thou. Septuagint, "you." Both Moses and Aaron concurred in the action, (ver. 12,) but Moses was the chief agent. (Calmet)

Rock. Your frequent murmurs will stop the course of God's bounty. If God had not condemned the conduct of his ministers on this occasion, we could hardly find any reason to blame them. But the Fathers observe, that they betrayed a want of resolution, and intended to throw the blame upon the incredulity of the people, in case they failed of success. Because they exasperated his spirit, and he distinguished with his lips, Psalm cv. 33. See St. Chrysostom and St. Augustine on this psalm. They were not commanded to strike the rock at all; and when the water did not come at first, they struck again, (Calmet) being afraid lest they should now be taken for impostors. (Haydock) --- They speak as if the work was their own. --- Can we, &c. They exasperate the people, instead of promoting their conversion. In a word, they did not glorify God, (Calmet) by representing him as the sovereign holiness and mercy; and the God of unbounded power. (Haydock)

The rock. This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good; (Challoner) while the striking twice with the rod, denoted the cross, composed of two pieces of wood. (St. Augustine, q. 35.) (Worthington)

You have not believed, &c. The fault of Moses and Aaron, on this occasion, was a certain diffidence and weakness of faith: not doubting of God's power or veracity; but apprehending the unworthiness of that rebellious and incredulous people, and therefore speaking with some ambiguity. (Challoner) --- St. Augustine (contra Faust. xvi. 16,) does not think them guilty of any grievous crime. (Menochius) --- But this must be left undetermined. (Calmet) --- Land, beyond the Jordan, which is described (chap. xxxiv. 2,) as the land of promise, though the east side of the Jordan was so too. (Haydock)

The water of contradiction or strife. Hebrew Meribah. (Challoner) --- Sanctified: he shewed the effects of his power and clemency towards the people, and he treated his ministers with a just severity. The Samaritan copy here inserts what we read in Deuteronomy, only it places the speech of Moses in an historical form. "The Moses said, Lord, &c. (Deuteronomy iii. 24-28.) Moreover, the Lord said to Moses, you shall pass by," &c. (Deuteronomy ii. 4-6.)

1 Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2 And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3 And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord ! 4 And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. 6 And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them. 7 And the Lord spake unto Moses, saying, 8 Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 9 And Moses took the rod from before the Lord , as he commanded him. 10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? 11 And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12 And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. 13 This is the water of Meribah; because the children of Israel strove with the Lord , and he was sanctified in them.

After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh ( v. 1 ), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now,

I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Exod. ii. 4 . Miriam died there, v. 1 . She was a prophetess, and had been an instrument of much good to Israel, Mic. vi. 4 . When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works ( Exod. xv. 20 ), and therein did them real service; yet she had once been a murmurer ( ch. xii. 1 ), and must not enter Canaan.

II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Exod. xvii. 7 . And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, v. 13 . What was there done was here re-acted.

1. There was no water for the congregation, v. 2 . The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of.

2. Hereupon they murmured, mutinied ( v. 2 ), gathered themselves together, and took up arms against Moses and Aaron. They chid with them ( v. 3 ), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Amos v. 18 . (2.) They were angry that they were brought out of Egypt, and led through this wilderness, v. 4, 5 . They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness ( ch. xiv. 33 ); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Dan. v. 22 . [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief.

3. Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, v. 6 . There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear.

4. God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim ( Hosea xi. 9 ), will not always chide; see Gen. viii. 21 . But he appeared, (1.) On his throne of glory, to silence their unjust murmuring ( v. 6 ): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle. (2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, v. 8 . Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was some thing peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence. [1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle ( v. 9 ), for it was the rod of God, the rod of his strength, as the gospel is called ( Ps. cx. 2 ), perhaps in allusion to it. [2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses. [3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient. [4.] He promises that the rock should give forth water ( v. 8 ), and it did so ( v. 11 ): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts ( v. 8, 11 ), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ.

5. Moses and Aaron acted improperly in the management of this matter, so much so that God in displeasure told them immediately that they should not have the honour of bringing Israel into Canaan, v. 10-12 .

(1.) This is a strange passage of story, yet very instructive. [1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment. [2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them ( v. 12 ) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name. Thirdly, Unbelief was the great transgression ( v. 12 ): You believed me not; nay, it is called rebelling against God's commandment, ch. xxvii. 14 . The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Exod. xvii. 6 . They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed. Fourthly, They said and did all in heat and passion; this is the account given of the sin ( Ps. cvi. 33 ): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof ( Deut. ix. 24 ), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam. i. 20 . Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, ch. xi. 22, 23 . That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended.

(2.) From the whole we may learn, [1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall. [2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours. [3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Amos iii. 2 . It should seem, the Psalmist refers to this sin of Moses and Aaron ( Ps. xcix. 8 ): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other. [4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet, [5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own.

1. Then came the children of Israel ... into the desert of Zin in the first month-- that is, of the fortieth year (compare Nu 20:22 , 23 , with Nu 33:38 ). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between Nu 19:22 and Nu 20:1 there is a long and undescribed interval of thirty-seven years.

the people abode in Kadesh-- supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on Nu 13:26 ). It was their second arrival after an interval of thirty-eight years ( De 2:14 ). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east.

Miriam died there-- four months before Aaron [Nu 33:38].

2-13. there was no water for the congregation-- There was at Kadesh a fountain, En-Mishpat ( Ge 14:7 ), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.

1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deigneth to pray for us, hath ordered us, I will speak unto you, beloved, what from the present Psalm Jesus Christ our common Lord shall deign to give us. Now the title of the Psalm is "David's Song of praise." The "Song of praise" signifieth both cheerfulness, in that it is a song; and devotion, for it is praise. For what ought a man to praise more than that which pleaseth him so, that it is impossible that it can displease him? In the praising of God therefore we praise with security. There he who praiseth is safe, where he feareth not lest he be ashamed for the object of his praise. Let us therefore both praise and sing; that is, let us praise with cheerfulness and joy. But what we are about to praise, this Psalm in the following verses showeth us.

2. "O come, let us sing unto the Lord"

(ver. 1). He calleth us to a great banquet of joy, not one of this world, but in the Lord. For if there were not in this life a wicked joy which is to be distinguished from a righteous joy, it would be enough to say, "Come, let us rejoice;" but he has briefly distinguished it. What is it to rejoice aright? To rejoice in the Lord. Thou shouldest piously joy in the Lord, if thou dost wish safely to trample upon the world. But what is the word, "Come"? Whence doth He call them to come, with whom he wisheth to rejoice in the Lord; except that, while they are afar, they may by coming draw nearer, by drawing nearer they may approach, and by approaching rejoice? But whence are they afar? Can a man be locally distant from Him who is everywhere?...It is not by place, but by being unlike Him, that a man is afar from God. What is to be unlike Him? it meaneth, a bad life, bad habits; for if by good habits we approach God, by bad habits we recede from God....If therefore by unlikeness we recede from God, by likeness we approach unto God. What likeness? That after which we were created, which by sinning we had corrupted in ourselves, which we have received again through the remission of sins, which is renewed in us in the mind within, that it may be engraved a second time as if on coin, that is, the image of our God upon our soul, and that we may return to His treasures....

3. "Let us make a joyful noise unto God, our salvation."...Consider, beloved, those who make a joyful noise in any ordinary songs, as in a sort of competition of worldly joy; and ye see them while reciting the written lines bursting forth with a joy, that the tongue sufficeth not to express the measure of; how they shout, indicating by that utterance the feeling of the mind, which cannot in words express what is conceived in the heart. If they then in earthly joy make a joyful noise; might we not do so from heavenly joy, which truly we cannot express in words?

4. "Let us prevent His face by confession"

(ver. 2). Confession hath a double meaning in Scripture. There is a confession of him who praiseth, there is that of him who groaneth. The confession of praise pertaineth to the honour of Him who is praised: the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: "I will pay Thee my vows, which I distinguished with my lips." Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then dost thou distinguish the vows which thou payest unto God? By praising Him, by accusing thyself; because it is His mercy, to forgive us our sins. For if He chose to deal with us after our deserts, He would find cause only to condemn. "O come," he said therefore, that we may at last go back from our sins, and that He may not cast up with us our accounts for the past; but that as it were a new account may be commenced, all the bonds of our debts having been burnt....The more therefore thou despairedst of thyself on account of thy iniquities, do thou confess thy sins; for so much greater is the praise of Him who forgiveth, as is the fulness of the penitent's confession more abundant. Let us not therefore imagine that we have receded from the song of praise, in understanding here that confession by which we acknowledge our transgressions: this is even a part of the song of praise; for when we confess our sins, we praise the glory of God.

5. "And make a joyful noise unto Him with Psalms." We have already said what it is "to make a joyful noise:" the word is repeated, that it may be confirmed by the act: the very repetition is an exhortation. For we have not forgotten, so as to wish to be again admonished what was said above, that we should make a joyful noise: but usually in passages of strong feeling a well-known word is repeated, not to make it more familiar, but that the very repetition may strengthen the impression made: for it is repeated that we may understand the feeling of the speaker....Hear now: "For the Lord is a great God, and a great King above all gods"

(ver. 6)....Perhaps thou art burning with the consciousness of a fault; blot out with tears the flame of thy sin: mourn before the Lord: fearlessly mourn before the Lord, who made thee; for He despiseth not the work of His own hands in thee. Think not thou canst be restored by thyself. By thyself thou mayest fall off, thou canst not restore thyself: He who made thee restoreth thee. "Let us mourn before the Lord our Maker:" weep before Him, confess unto Him, prevent His face in confession. For who art thou who mournest before Him, and confessest unto Him, but one whom He created? The thing created hath no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness.

9. "For He is the Lord our God"

(ver. 7). But that we may without fear fall down and kneel before Him, what are we? "We are the people of His pasture, and the sheep of His hand." See how elegantly he hath transposed the order of the words, and as it were not given its own attribute to each word; that we may understand these very same to be the sheep, who are also the people. He said not, the sheep of His pasture, and the people of His hand; which might be thought more congruous, since the sheep belong to the pasture; but He said, "the people of His pasture." The people are therefore sheep, since he saith, "the people of His pasture:" the people themselves are sheep....He praiseth these sheep also in the Song of Solomon, speaking of some perfect ones as the teeth of His Spouse the Holy Church: "Thy teeth are like a flock of sheep that are even shorn, which come up from the washing; whereof every one beareth twins, and there is none barren." What meaneth, "Thy teeth"? These by whom thou speakest: for the teeth of the Church are those through whom she speaketh. Of what sort are thy teeth? "Like a flock of sheep that are shorn." Why, "that are shorn"? Because they have laid aside the burdens of the world. Were not those sheep, of which I was a little before speaking, shorn, whom the bidding of God had shorn, when He saith, "Go and sell that thou hast, and give to the poor; and thou shalt find treasure in heaven: and come and follow Me"? They performed this bidding: shorn they came. And because those who believe in Christ are baptized, what is there said? "which come up from the washing;" that is, come up from the cleansing. "Whereof every one beareth twins." What twins? Those two commandments, wherefrom hang all the Law and the Prophets.

10. Therefore, "To-day if ye will hear His voice, harden not your hearts"

(ver. 8). O my people, the people of God! God addresses His people: not only the people of His which He shall not cast off, but also all His people. For He speaketh in the corner stone to each wall: that is, prophecy speaketh in Christ, both to the people of the Jews, and the people of the Gentiles. For some time ye heard His voice through Moses, and hardened your hearts. He then, when you hardened your hearts, spoke through a herald; He now speaketh by Himself, let your hearts soften. He who used to send heralds before Him, hath now deigned to come Himself; He here speaketh by His own mouth, He who used to speak by the mouths of the Prophets.

11. "As in the provocation, and in the day of temptation in the wilderness, where your fathers proved Me"

(ver. 9). Let such be no more your fathers: imitate them not. They were your fathers, but if ye do not imitate them, they shall not be your fathers: yet as ye were born of them, they were your fathers. And if the heathen who came from the ends of the earth, in the words of Jeremias, "The Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our forefathers have inherited lies, vanity, and things wherein there is no profit:" if the heathen forsook their idols, to come to the God of Israel; ought Israel whom their own God led from Egypt through the Red Sea, wherein He overwhelmed their pursuing foes; whom He led out into the wilderness, fed with manna, never took His rod from correcting them, never deprived them of the blessings of His mercy; ought they to desert their own God, when the heathen have come unto Him? "When your fathers tempted Me, proved Me, and saw My works....

12. "Forty years long was I very near unto this generation, and said, It is a people that do always err in their hearts; for they have not known My ways"

Himself, as David wrote it by inspiration. (Worthington) --- Complutensian Septuagint, "It is without a title in Hebrew." St. Paul (Hebrews iv. 7.) quotes it as the work of David. But this is only done incidentally, and it may have been written by the descendants of Moses, (Psalm lxxxix.; Calmet) as the apostle only says, in David, (Haydock) referring to the psalter, which the common opinion attributed to him. (Calmet) --- This opinion, it must be owned, acquires hereby great authority, (Haydock) as an inspired writer could not mistake; and Calmet himself, on the epistle to the Hebrews, doubts not but as the drift of the apostle requires, he attributed this psalm to David. (Berthier, T. vi.) --- It might be used in the removal of the ark (Muis) and contains an exhortation to the Jews to return to the service of God, under king Josias, (Theodoret) or after the captivity, (Calmet) or at the preaching of the gospel. (Eusebius) --- The Church adopts the version of the Roman psalter in her office books, as they were corrected by St. Pius V, and this psalm was considered as a hymn at the beginning of matins, though the Vulgate is retained in other parts. (Calmet) --- The variations are not material. (Haydock) --- But this shews that the Church does not condemn every deviation from the Vulgate. (Bellarmine, Diss.) --- Saviour. St. Jerome, "to the rock, our Jesus." (Haydock) --- He who created us, has also been our Saviour. (Worthington)

Come. Earlier than usual, (Menochius) before the day be far spent; præoccupemus, to shew our diligence in prayer, (Haydock) and to obtain God's favour, as Amam was first at the palace of Assuerus, Esther vi. 4. --- This sentence has probably determined the Church to place it at the beginning of matins. (Calmet) --- Let not others get before us in performing this duty. (Haydock) --- We cannot prevent God's grace by an good works, since without it we can do nothing (Worthington) as we ought. (Council of Trent) --- Thanksgiving. St. Jerome literally, "in confession." (Haydock) --- The same word, Greek: exomologesei, is used for sacramental confession; (Berthier) and this, or at least contrition, (Haydock) ought to go before our expressions of praise, Ecclesiasticus xv. 9. (Theodoret) (St. Jerome) --- The prophet exhorts us both to lament and to praise. (St. Augustine) (Berthier) --- Psalms and music. (Worthington)

And weep. Hebrew also, "bend the knee;" though this sense would seem less proper, after he had mentioned prostration. Tears of contrition and tenderness may accompany our canticles. (Berthier) --- Kneeling in prayer is a posture pleasing ot God, Philippians ii. (Worthington)

The Lord is not in the Hebrew or Septuagint. (Berthier) --- The people. Roman Psalter and Syriac, "his people, and the sheep of his pasture, taken from Psalm xcix. 3. (Calmet) --- God is the only shepherd, who creates his sheep. (Berthier) --- He feedeth us, and it is most just that we should adore him. (Worthington)

To-day. St. Paul beautifully illustrates this passage, Hebrews iv. (Haydock) --- He follows not the present Hebrew punctuation, which would join half this verse with the preceding. --- His. God speaks of the Messias according to the apostle, who intimates that to-day comprises all the life of man, Hebrew xxxvii. 13. (Berthier) --- Harden not. Man is the author of his own obduracy, (Theodoret) which God only permits. (St. Augustine) (Calmet) --- We have free will, and may resist God's grace, as we may also consent to it, and thus co-operate to our first justification. (Council of Trent, Session vi. 5.) (Worthington) --- the captives (Calmet) and first Christians were exhorted not to imitate the depravity of the ancient Jews. (Haydock) --- Though a man may have frequently resisted the Holy Ghost, he may still repent. (Worthington)

Provocation, (irritatione.) Roman Breviary exacerbatione. Hebrew meriba, "contradiction," (St. Jerome; Haydock) at Raphidim; (Exodus xvii. 7.) unless this be styled temptation, (Massa) and the former provocation was that at Cades, Numbers xx. 13. (Calmet) --- The Israelites murmured frequently. But that rebellion which too place at the return of the spies, and which causes God to swear that the guilty should never enter the land of promise, seems to be chiefly meant, Numbers xiv. (Berthier) --- They murmured on account of the desire of what and flesh-meat, though they were abundantly supplied with manna, which answered every purpose. Thus some require to communicate under both kinds, as if one did not contain as much as both. (Worthington) --- Proved me; to know by experience if I were so powerful as to work miracles; and I condescended to gratify them, (Calmet) or I have done it already. (Menochius)

1 O come, let us sing unto the Lord : let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the Lord is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the Lord our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand.

The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,

I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, v. 1 and again v. 2 . Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him ( v. 6 ): " Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness— Sing to the Lord; make a noise, a joyful noise to him, with psalms —as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: " Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.

II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,

1. Because he is a great God, and sovereign Lord of all, v. 3 . He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all ( v. 4 ); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him ( v. 5 ): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made ( John i. 3 ), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col. i. 16 , 20 . To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both ( Rev. x. 2 ), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.

1. The terms used to express the highest kind of joy.

rock-- a firm basis, giving certainty of salvation ( Psa 62:7 ).

2. come ... presence-- literally, "approach," or, meet Him ( Psa 17:13 ).

6. come-- or, "enter," with solemn forms, as well as hearts.

7. This relation illustrates our entire dependence (compare Psa 23:3 ; 74:1 ). The last clause is united by Paul ( He 3:7 ) to the following (compare Psa 81:8 ),

8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint ( Nu 14:11 ) of their conduct at Meribah and Massah, names given ( Ex 17:7 ) to commemorate their strife and contention with Him ( Psa 78:18 , 41 ).

verse 12 (Mat_16:11-12). Of this leaven He bids them beware, not in that the Pharisees taught and expounded the law of Moses: for in that respect He says they were to be heard and obeyed. But so far as they corrupted it with their own vain traditions, contrary to the law of God, and which were like sour leaven. By these traditions they infected the minds of their hearers. Luke (Luk_12:1.) calls it hypocrisy, take heed of the leaven of the Pharisees, which is hypocrisy. For they had regard only to outward ceremonies and apparent sanctity, and neglected the purity of the heart. S. Jerome says, this is the leaven, of which the Apostle speaks. "A little leaven leaveneth the whole lump." Thus heretical doctrine, if it once cast the least spark into thy breast, will in a short time grow into a mighty flame, and take possession of the whole man.

But they reasoned, &c. Hugo and Dionysius expound thus: Christ said, beware of the leaven of the Pharisees, because we have not taken bread, and He does not wish us to accept bread from them. Others take it more simply, thus: When the disciples heard Christ speak of leaven, they remembered that they had not taken any bread into the ship; and being afraid lest Christ might sail as he was accustomed, to some desert place, they were anxious to procure some loaves, and were disputing about it among themselves, perchance one throwing the blame of forgetfulness upon another. In this they committed two faults. First they were too anxious about the bread, and did not sufficiently trust in Christ, whose power and providence they had experienced but a little while before. The second fault was that they thought Christ was speaking of earthly leaven and bread, when He was speaking of what was spiritual.

But when Jesus knew it, &c. He knew this by the power of His Divinity; for He had not heard them speaking about this thing. Of little faith, as if I were speaking of earthly bread, for which I would have you anxious; or as if I were unable or unwilling to provide bread for you, either on board the ship or in the desert.

How many baskets (sportas), &c. Since Matthew as well as Mark invariably calls these baskets sportsæ, and the baskets of' the former miracle cophini it is clear that sportæ were a different kind of vessel and measure from cophini.

That I spake not to you concerning bread, &c. For from leaven bread is commonly made. Ye ought to have known from My words and deeds that I was not speaking of earthly bread but of spiritual, that is to say, of doctrine.

Then they understood, &c. Christ's reproof sharpened their understanding.

When He was come . . . Cesarea Philippi. This was a town of Phœnicia, situated at the foot of Lebanon. It was previously called Dan, because it had been captured by that tribe: and because two streams, named Jor and Dan, there unite and form the river Jordan. But because the name of Pan, the god of shepherds, was better known to the Gentiles than the Hebrew tribe Dan, the place was called by them Paneas. Afterwards, Philip, the son of Herod of Ascalon, who was tetrarch of Ituræa and Trachonites, enlarged it and made it the capital of his tetrarchy, and called it Cesarea, in honour of Tiberius Cæsar. It must be distinguished from the Cesarea between Dor and Joppa, which is called in the Acts absolutely Cesarea of Palestine. It was the boundary of Canaan, as promised by God to the Israelites towards the north, as Beersheba was its boundary on the south. Many of the neighbouring Gentiles flocked to this city. Therefore Christ retired to it upon this occasion, that He might teach the Gentiles as well as the Jews, and that He might speak with more freedom about the Messiah. For in Judea it was perilous to speak upon this subject; since the Scribes were ready to accuse Him to the Roman governors of aiming at royal power, and of treason against Cæsar. Again this city had been a seat of idolatry, (Jdg_18:29, &c.). Christ therefore wished to cleanse it from this stain, and to bring it to the worship of God, yea to be the beginning and the matrix of Gentile Christian nations. It is now in the possession of the Turks, and is called Belima.

When do men say, &c. i.e., whom do they say that I, who out of humility, am wont to call Myself the Son of Man, am? And, especially I now so call Myself, that I may examine your faith concerning Me, 0 ye Apostles. The Syriac less correctly divides the sentence, in this manner, What do men say concerning Me, that I am the Son of Man? For Christ does not here ask whether He be so called, but asserts that He is the Son of Man, and goes on to ask what further men think about Him.

But some said . . . or one of the Prophets. The common people among the Jews were aware that for several hundred years Prophets had failed to be amongst them, together with the ark of the covenant and the oracles from the mercy seat. Thus they thought that Christ was not a new Prophet, but one of the ancient Prophets. For in Christ they beheld their virtues: their miracles and their doctrine. Few indeed were they who believed with certainty that He was the Messiah. By far the greater number did not believe. They were offended at His humility and His poverty. They thought Messiah would come with regal pomp as the Son of Solomon; as the Jews still think and expect. Wherefore although some of the people had recently said, when they saw so many miracles done by Christ, "Is not this the Son of David?" and, "This is indeed that Prophet which should come into the world;" yet this was a sudden and transient cry, elicited by beholding a miracle, not a firm and settled opinion: thus Abulensis. They thought that the soul of one of the Prophets had passed into Christ by metempsychosis. So Jansen and Baronius. Or more probably they thought one of the prophets had risen again, and Jesus was he; as though Jesus were really John the Baptist, Elias, or Jeremias: For the Pharisees and the Jews generally believed in the resurrection of the dead. This indeed is plain from what Herod said of Christ: This is John himself who is risen from the dead, and therefore mighty works do show themselves in Him. Some thought Jesus to be John the Baptist, because he appeared to be very like him in age, in sanctity and in his preaching. And since John had been shortly before put to death by Herod, he was fresh in their memory, and seemed to be worthy of rising again. Others thought Christ was Elias, on account of the like zeal in both; and because Elias was not yet dead, and was expected by all the Jews to return according to the prophecy of Malachi (Mal_4:5): "Behold, I will send you Elijah the prophet." They thought therefore that Elias had returned, and that Jesus was he. Others were of opinion that Christ was Jeremiah, because Jeremiah was a most holy man, and a mirror of patience and charity; and because some thought Jeremiah would return with Elias to preach to the Jews, being moved by those words, "I have given thee for a prophet to the Gentiles." (Jer_1:5.)

Jesus saith to them, but whom do ye, &c. From the words but you, S. Jerome gathers that Christ here tacitly, as it were, calls the Apostles gods. "They indeed, because they are men have human ideas, but ye, who are gods, whom do ye think that I am?" But S. Chrysostom says with regard to the subject itself, "The Lord by His second question admonishes His disciples to think more loftily concerning Him. By the very manner of His interrogation, He shows that those common opinions fell far short of His dignity. You, He says, who have been always with Me, and who yourselves have done so many miracles in My name, whom do ye say that I am?"

Simon Peter answering, &c He who was called Simon when he was circumcised, was by Christ named Cephas, i.e., Peter. Some think Peter, as it were the mouth of the Apostles, answered not for himself alone, but for all. So S. Jerome, also Anselm, S, Thomas, the Gloss, Dionysius, Lyra, Jansen, and S. Augustine. Also S. Ambrose (l. de Incarn. c. 4). With more probability S. Hilary, Abulensis, Maldonatus, Francis Lucas, Barradi, and others think Peter spoke for himself, and his own feeling. For the other Apostles being silent, and hesitating what reply to give, Peter being wiser than the rest, forasmuch as he was taught of God, and being more fervent, lest any one should answer unworthily concerning Christ, dashed in with his answer, and replied on behalf of all: not because he knew the mind of all, for he had not spoken with them concerning the matter, but because he wished that his own opinion should be common to them all. This was what S. Jerome and the others who have been cited really meant, namely, that Peter, as about to be constituted after the resurrection the Prince of the Apostles and of the whole Church, being more deeply taught and inspired by God, recognized the Divinity of Christ, and answered concerning it what all the rest would have answered. This is plain, because to Peter only, as the reward of this confession, Christ promised the most ample reward and prerogative. For he says to him by name above the rest of the Apostles, "Blessed art thou Simon Bar-jona," &c.

Thou art the Christ, &c. Gr. ό Χριστός, with the article. Thou, I say, art the Christ, or Messiah, i.e., anointed by God with the unction of the grace of the hypostatic Union with the WORD, and by this consecrated the Chief Doctor, High Priest, Prophet, and King of the world. Doctor, that Thou mayest teach men the will and law of God: High Priest, that by offering Thyself a sacrifice to God, Thou mayest reconcile the world to God; a prophet, that Thou mayest declare the secret things of God, and foretell things to come: a king that Thou mayest rule over Heaven and earth, and all the things which in them are.

Son of God: Not by grace and adoption, as all the saints are sons of God, but by nature and the Deity communicated to Thee by God the Father, by eternal generation. Wherefore the Greek has the definite article, ό υίὸς, i.e., that Son, viz., the only natural son, of one substance with the Father. Living, who thus, formaliter lives the Divine, uncreated and beatific life, that causaliter, He breathes into all things created by Him, His own strength and vigour, and into living things, life and a soul. For from Him, as from a fountain and a sun of life, there floweth all the light and life of all angels, men, animals and plants. See what I have said on S. Joh_1:4. Thus S. Leo (Serm. de Transfig.): "The divine Peter, by the revelation of the Heavenly Father, overcoming corporeal things, and transcending things human, beheld the Son of the Living God, and confessed the glory of the Deity." Thus too S. Chrysostom, Hilary, Theophylact, Euthymius, S. Augustine, and Athanasius (Serm. 3. contra Arian.), and others, passim, who from this passage prove the Divinity of Christ.

Moreover SS. Hilary and Chrysostom and others are of opinion that S. Peter first of all men confessed the Divinity of Christ. Others deny this, saying that Nathanael confessed it before Peter, when he said, Rabbi, Thou art the Son of God, Thou are the King of Israel. Nevertheless it is plain that before this confession of Peter the Apostles acknowledged Christ to be God from His very words, and from the many and great miracles which He wrought to prove it. We see this from the words of Peter (Joh_6:65 ), "Lord to whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art that Christ the Son of God." Also from the words of the Apostles themselves, "Verily Thou art the Son of God." (Mat_14:33.) But the Apostles, inasmuch as they were uninstructed, had formed a very confused and poor conception of this doctrine, and believed, after a sort, that Christ was truly the Son of God, above other Prophets, yea that He was God. But after what manner this was so, whether by eternal generation, or by some other way they were ignorant. But Peter being enlightened by God, recognized it distinctly, clearly, and sublimely, and first being asked concerning this thing, openly and constantly confessed the same and testified in this place, that verify, Christ was peculiarly the Son of God, that is, begotten of God the Father by eternal generation, and therefore consubstantial with Him, and very and eternal God. Christ required this faith concerning Himself from Peter and the Apostlesfor the Apostles tacitly approved Peter's confession, and tacitly confessed the sameas well because that faith is the foundation of our justification, as because the Passion and Death of Christ were at hand, in which it was needful that the Apostles should be sustained by this faith in the Divinity of Christ; lest when He was dead, they should think faith and all other things were dead with Him. This is plain from

verse 21, &c.

Jesus answered and said unto him, Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it unto thee, but My Father which is in heaven. That is to say, blessed and happy art thou, 0 Peter, on account of this new faith concerning Me; for this is a mighty gift and benefit, not of flesh and blood, that is, not of nature, but by the grace of God inspiring and revealing to thee this very thing. For this faith is the beginning and the foundation of all grace and glory, and therefore it shall lead thee, and many through thee and thy example and preaching, to eternal blessedness. For blessedness in the journey standeth in the faith and love of Christ: but the blessedness of the country is the vision and fruition of the same, according to those words of S. John for "this is life eternal, that they may know Thee the only true God, and Jesus Christ, whom Thou hast sent." Hence the synod of Ephesus (Act III.) says, "Thrice most blessed and worthy of all praise is the Apostle Peter, who is the rock and the base of the Catholic Church, and the foundation of the true faith." Hence also has arisen the custom of the faithful of addressing the Pontiff "Most Blessed Father." Hence S. Jerome saith to Pope Damasus, "I am united to thy Blessedness," that is, to the Chair of Peter.

Simon Bar-jona. For the father of Simon Peter was called Johanna, that is John, as is plain from S. Joh_21:15, meaning "God hath given: or God hath pitied: or the gift of God, from 'Ia' which is contracted from Jehovah, and 'chanan,' that is, he hath visited, he hath given." Peter, then, was the son of John, or the grace of God, because he was most pleasing to God, and full of His grace. S. Chrysostom observes, that Christ gave the addition "Bar-jona," not only according to the Hebrew custom, which always adds the name of the father to the children, but with a special reference to Peter's answer, as though Christ confirmed it and said, "Thou hast spoken truly, 0 Peter, that I am the Son of God, for as thou art the son of Jona, a man from a man, according to natural generation, so am I the Son of God the Father, but begotten of Him from eternityGod of God, of one substance and Godhead with Him." Symbolically Jona, that is "a dove," is the emblem of the Holy Ghost, who in the form of a dove came down upon Christ. In this place also he descended upon Peter, and revealed to him that Christ was verify and indeed the Son of God. Thus S. Jerome"Peter obtains a name from his confession, because he had a revelation from the Holy Ghost, whose son he was to be called." Bar-jona in our language signifies "the son of a dove." "For flesh and blood hath not revealed it unto thee"that is, not earthly parents nor friends nor any man who consists of flesh and blood has revealed unto thee that I am the Son of Godforasmuch as this knowledge far transcends all nature, and the natural knowledge of all men, but My Heavenly Father hath made it known to thee by the illumination of His grace. "What flesh and blood could not reveal, has been revealed by the grace of the Holy Ghost," saith S. Jerome. By flesh, S. Hilary understands the bodily eyes of S. Peter, for they had told him that Christ was a man, but the revelation of the Father alone had made known to him that He was God.

And I say unto thee that thou art Peter, and upon this rock I will build my church. "And I," in Greek, "κα̉γὼ" i.e., but I, or now I, give back to thee as a reward, and I in turn say and promise: for as S. Jerome saith. "Christ pays back the testimony of the Apostle concerning Himself." Peter had said, "Thou art the Christthe Son of the living God:" this true confession received a reward, namely, "Thou art Peter." I therefore who am the very Son of God as thou hast confessed, I the Son of God tell and assure thee, and by saying it, I make and constitute thee, Peter, so that after Me thou mayest become the rock of the Church. Christ had promised this name to Simon (S. Joh_1:42), Saying, "Thou shalt be called Cephas, which is interpreted Peter:" but in this place He fulfils the promise, and gives him the name of Peter in fact. S. Leo (Ser. III, Anniver. Ascens.) thus expounds: "And I say unto thee, that even as My Father hath made known to thee My excellence, so do I also make known to thee that thou art Peter, i.e., inasmuch as I am the inviolable Rock, &c., so likewise thou art a rock, because thou art strengthened by My strength, and the things which are Mine by My own power are thine by participation with Me."

Thou are Peter, and upon this role I will build My Church. The meaning is, thou art Peter; that is, the rock of the Church: for upon thee as upon a most solid rock I will build My Church: for the WORD declares and gives the reason why he is Peter, that is to say, "Thou art Peter, because upon thee as upon a rock I will build My Church." S. Augustine (Tract 27, upon John, and.B. 1 Retract, C. 1) says, "Upon this Rock, that is upon Myself, because the rock was Christ," 1Co_10:4. Calvin, (B. 4, Inst. c. 6), and the heretics eagerly follow this interpretation, that they may overthrow the authority and the primacy of Peter and the Pope. But that Peter himself is here called the rock, the rest of the Fathers almost universally agree. Maldonatus and Bellarmine (B. 1, concerning the Roman Pontiff, e. 10) quote them at large. The meaning then is this, thou art "Kepha," or "Cephas," i.e., a rock or a very hard and very firm stone, for this is the signification of the Hebrew "Keph," and of the Chaldee and Syriac "Kepha," marked out and ordained by Me, that after My death, and the gift of the Holy Ghost at Pentecost, having been entirely solidified and made strong, thou mayest become the foundation of the Church which I will build upon thee. For before the coming of the Holy Ghost, Peter was very far from being the rock of the Church; yea through fear he denied Christ in His Passion. So then the word "Peter," and "Petra," denotes the firmness of S. Peter as a prince of the Church, and of his successors the Pontiffs, and their constancy in the faith and religion of Christ. Thus among others, Angelus Caninius on the Hebrew names of the New Testament c. xu 1.

Moreover, that Peter is here called the Rock, is proved first, by the pronoun "this," upon "this rock;" for since "this" is demonstrative it ought thus to be understood, viz.:this rock of which I have spoken, and to whom I speak, i.e., thou art Peter the rock of the Church, and upon thee as upon a rock I will build My Church. For there had been no mention made of any other rock to which the pronoun "this" could refer, except Peter. It is otherwise in 1 Cor. x., for there it is said "they drank of that spiritual rock which followed them, and that rock was Christ." Here the word rock precedes, which he explains by saying, that it was so, typically, that is to say, represented Christ: as if Christ had spoken in French He would have said "Tu es Pierre, et sur cest pierre je bastiray mon eglise."

You may say, Christ said not thou art petra, but thou art Petrus, and so deny that the pronoun this refers to Peter. I answer, that Christ is said to have spoken in Syriac, thou art kepha, and upon this kepha I will build, &c. For kepha means a rock, and hence Peter in Syriac was called kepha. But the Greek translator, who is followed by the Latin, gave the masculine form of the nounnamely petrus rather than petra, which is feminine: but πέτρος and πέτρα in Greek equally signify a rock or a stone. Peter therefore is the same word as petra, but the translator made a variation for the sake of elegance, and rendered it thou art Peter and upon this petra, not upon this Petros, as in a true and proper sense he might have done, both because petra in Greek is more frequently used for a rock or a stone than petros, and because houses are properly built upon stones, not upon men. Beza allows this when he says "the Lord speaking in Syriac did not make use of a surname, but said cepha in both places, as in the vernacular the word pierr is used both as a proper and a common noun. In Greek, likewise, πέτρος and πέτρα differ only in their termination, not in their meaning." Thus far correctly, but mistakenly he adds, "Matthew, or whoever was his translator, seems by this difference of interpretation to have intended that Peter, who is a part of the building, should be distinguished from the rock itself on which the building stands, that is from Christ; likewise that Peter himself should be distinguished from the promise of the faith which is common to the whole Church, as ancient writers also clearly prove, in order that Antichrist (so the heretics calls the Roman Pontiff) may become most ridiculous when his followers endeavour to establish his tyranny from this passage." How petulantly and falsely Beza writes may be seen and learnt from the original passages of the Fathers which Bellarmine and Maldonatus cite, as I have already said. Besides, the text of Scripture itself is to be preferred to the translator: nor had the Greek translator a meaning different from the Syriac text, as I have previously said. I omit many other proofs, which either from what has been said, or from what will be said, will show the falsity of Beza's conclusion.

SecondlyThe same thing is plain from this, that there would be a want of connection to say thou art Peter and upon Myself the Rock I will build My church. In this indeed there would be a lessening of the speech, and an overthrow of the benefit bestowed. For Peter might say to Christ, "I am Peter, that is the rock of the Church, how then dost thou build Thy Church not upon me but upon Thyself?"

ThirdlyBecause all that goes before and that follows refer to Peter alone: "and I," he saith, "say to thee, 0 Peter, that is, I give and assign to thee as the reward and prerogative of thy great faith and confession, that after Myself, and after My death and resurrection, I will make thee the rock and foundation of the Church;" for this is the meaning of I will build My Church.

FourthlyBecause the original oriental versions agree together in this, that petrus is the very same word as petra, and petra as petrus, whence they give the same name Kepha to Petrus and Petra. Christ therefore as Angelus Caninius says, spoke thus in Syriac: ant kepha, veal kepha hadden ebne iat tsibbuti; or as the Syriac Gospel has it, ant hu kipha, veal hada kipha ebne leidti, that is, thou art Cepha, that is a rock, and upon this Cepha, that is petra, meaning upon thee, who art Peter or a rock, "I will build my Church." Moreover, the Hebrew Gospel, which Sebastian Munster has edited as authentic, and as written by S. Matthew himself, has in like manner atta kepha, veal kepha hazzot ebne eth macpeli. So also the Armenian Gospel: Is bim, he saith e vera ais bim, that is, thou art a rank, and upon this rock I will build, &c.; and the Arabic Gospel, ant alsachra va ala hada, alsachra abni baidti, thou art a rock, and upon that rock I will build my Church. The Æthiopic Gospel has Anta quoqueh va dibazati, quoqh annesa lebeita Christianei, that is, thou are a rock and upon this rock I will build the Christian housethat is the Church. The Coptic also has, but I say unto thee that thou art this Peter, I will found my Church upon this rock, which is none else than this Peter, otherwise there would be no connection, for he gives the reason, the because, why he will build the Church upon a rock, because indeed Peter will be a solid rock on which the whole Church being founded may rest securely as upon a strong foundation. The Persian is, "I say unto thee that thou art sanac," i.e., a rock, "and upon this sanac," that is, rock, "I will build my Church." Moreover, the Persian paraphrase explains sanac as a rock, adding, thou art the rock, that is, foundation and judge. (Vide Peter Victor in Annotat. ad N. T. pp. 105, 102, where he gives at length all these versions.)

To S. Augustine it is replied that he was misled by his ignorance of the Hebrew and Syriac languages, and therefore thought that petrus was something different from petra, and that Peter was as it were called appellatively from it Petreius, although it appears from the Syriac that Petrus and Petra are the same. Again, S. Augustine admits as probable the explanation of those who say that Peter is the rock of the Church; and in this respect he is at issue with Calvin, who is of opinion that such an explanation is blasphemy against Christ. Listen to S. Augustine in his sermon on the Chair of Peter. "Lastly, for strengthening the devotion of the churches he is called the rock; as saith the Lord, 'thou art Peter, and upon this rock I will build My Church;' for he is called the rock because he first laid the foundations of the faith for the nations, and like an immovable rock he holds the joints and the superstructure of the entire Christian edifice. Peter then is called a rock on account of devotion, and the Lord is called a rock on account of strength; as saith the Apostle, 'they drank of that spiritual Rock which followed them, and that Rock was Christ.' Rightly does he deserve an association in name who had obtained an association in work. Peter lays the foundation, Peter plants; the Lord gives the increase, the Lord waters." The same Augustine (Serm. 16 de Sanctis) says, "Worthy was Peter to be a foundation for building up the people of God, to be a pillar for support, a key to the kingdom."

In fine, even if that exposition of S. Augustine were allowed, although it is not the true one, still it may thence be proved that Peter, after Christ, who is the Rock and Corner Stone of the Church, is still the next foundation, rock, or stone of the Church. For then the sense would be, I am the Rock upon which I will build the Church; but thou, 0 Peter, art next unto Me, and the next rock of the Church, upon whom immediately after Myself I will build My Church, and therefore thee only I call Peter, who before wast called Simon. By the same arguments the Magdeburg Centuriators (l. 1. cent. 1, chap. 4.) are refuted, and the Genevan ministers who in their Bibles expound thus"upon this rock, that is, upon this confession or faithviz.: that I am the Son of God." For nowhere previously has this confession been called a rock, as Peter immediately before was called Cephas, that is, a rock.

You may say, some of the Fathers, by the rock, understand the faith which Peter confessed and set forth. So S. Chrysostom, S. Hilary (l. 6 de Trinit.), S. Cyril. (l. 4 de Trinit.), S. Ambrose (l. 6 in Luc. c. 9). I answer, these Fathers do not mean the faith abstractedly, but the faith as it was in Peter, and consequently they take Peter himself to be the rock of the Church, as they themselves afterwards fully explain. They hold that Peter, for the merit of his faith received the dignity of a rock in the Church. As SS. Hilary and Chrysostom say expressly; for on account of that faith he had deserved to be himself the foundation of the Church, and that his faith should never fail, but that he should confirm and strengthen others in the faith. (S. Luke xxii. 32.) For the Church is fashioned and renewed not of faith, but of faithful men, who are as it were its parts (for the Church is nothing else than the company of the faithful), wherefore, likewise, in order that the head of the Church may be of the same nature as the body, that head must be a faithful manthat is to say, Peter and the Pontiff. The faith then is the reason of the founding, but the foundation is Peter himself. So S. Chrysostom, Cyril (l. 4 de Trinit.) and S. Ambrose, Bellarmine (l. 1 de Pont. c. 10) where he refutes both Erasmus and Chytræus, who follow Origen, who allegorizes after his custom, and understands by the rock all the faithful. In this way indeed the whole Church would be the rock, for the whole Church consists of none other than the faithful; but where then would be the walls, the floors, and the roof of the Church? Of what then shall these be built? (See also Gretser in defence of Bellarm, l. 3. c. 5.)

Lastly, Christ bestowed this gift upon Peter as the future Pontiff of the Church; wherefore He gave the same gift to all the other Pontiffs, his successors, and that for the good of the Church, that it might be strengthened by them as by a rock, in the faith and religion of Christ. Wherefore, S. Bernard (l. 2, de Consid.) saith to Pope Eugenius, "Who art thou? A great priestthe chief Pontiff. Thou art the prince of bishops, thou art the heir of the Apostles, thou art Abel in primacy, Noah in government, Abraham in the patriarchate; in order, thou art Melchisedeck, in dignity Aaron, in authority Moses, in judgeship Samuel, in power Peter, in unction a Christ. To thee the keys have been delivered, the sheep entrusted."

And upon this rock. From hence it is plain that like as Cephas is derived from cepha, so is Peter from petra, indeed that he is the same as petra, as I have already shown. Wherefore, when Optatus Milevit. (l. 2, against Parmen.) and others derive Cephas from the Greek κεφαλή, that is, a headthey do it by a congruous allusion, not by a real etymology. By a similar allusion, S. Gregory Nazianzen (Orat. on the Passover) derives Phase or Paschawhich is a Hebrew word, as everybody knows (Exod. xii.), from the Greek πάσχειν, that is, to suffer. For in the Passover happened the Passion of Christ, and His immolation as the Paschal Lamb. Moreover, Christ gave this name of rock, rather than other names (such as pillar, tower, anchor, foundation, &c.), because this name of rock is given in Scripture to Christ Himself (Isa_28:16; Psa_118:22; Mat_21:42.) He communicated, therefore, a share in His own name, together with His dignity and office. Thus S. Jerome; and S. Gregory (On the Seven Penitential Psalms) says: "Christ is the rock, from which rock Peter received his name, and upon which He said that He would build." Listen to S. Leo (Serm. 3, On the Anniversary of his Accession), where he introduces Christ as speaking thus to Peter: "Since I am the rock, I the cornerstone, who make of both one; I the foundation, besides which no one can lay any other; nevertheless thou art a rock likewise, because thou art strengthened by My strength in order that what things are Mine by Mine own power, may be thine also through participation with Me: and upon this rock I will build My Church; upon this strength He says, I will construct an eternal temple, &c."

I will build My Church. That is to say, I therefore call thee Peter and the rock, because as a house is built upon a rock that it may rest firm and immovable upon it against every blast of the winds, so will I build upon thee, 0 Peter, as upon a most solid rock, My Church; that resting upon thee, it may abide firm against all the attacks of heretics and wicked men, and that thou mayest keep and sustain it in the true faith and worship of God, in like manner as a rocky foundation sustains and holds together the entire house which is built upon it. Thus S. Ambrose (Serm. 4) saith: "Peter is called the rock, becauselike an immovable rockhe sustains the joints and the mass of the whole Christian edifice."

You may say all the Apostles are the foundation of the Church, as is plain from Eph_2:20, and Apoc. xxi. 20  (Rev_21:20); so then Peter only is not the rock of the Church. I answer, that Peter is the rock and the foundation of the whole Church and of the entire body of the faithful, and therefore of the Apostles themselves. For the office of Peterwho is primate and chiefwas to retain, direct, and strengthen the Apostles in faith, religion, and duty, and if at any time they should err, to correct them. Whence S. Jerome (l. 1, contra Jovin.) says: "Wherefore among twelve one is chosen, that by the appointment of a head, occasion of schism might be taken away." And S. Cyprian (Tract on the Unity of the Church) says, "the primacy is given to Peter that it might be shown there is one Church of Christ and one Chair."

Observe, Christ in this place promises by two metaphors, as S. Jerome says, that after His death and resurrection He will give to Peter the principality of the Church. The first metaphor is that of a foundation or foundation rock. For that thing, which in a building is the rock and foundation, in a body is the head, in a state the ruler, in a kingdom the king, in a church the pontiff. The second metaphor is that of the keys: for keys are only given to kings and rulers.

Observe, secondly: to build the Church upon this rock, signifies two things. First, that upon this reasonable stonenamely, Peter, as the head of all the Apostlesthe care and government of the whole Church devolve next after Christ. Thus S. Chrysostom (Hom. 55), S. Ambrose (Serm. 57), S. Gregory (l. 4, Epist. 32). Secondly, that the Church rests upon and is strengthened by Peter as a foundation, as the Vicar of Christ, so that it cannot err in matters of faith. Whence Peter, on account of his lofty confession of faith, received grace from Christ to become and to be appointed this foundation rock.

And this is the meaning of SS. Hilary, Chrysostom, Cyriland Nyssen, in the end of his book (Contra Judæos)when they say that the Church was built by Christ upon the faith and confession of Peter, as I have explained above. Moreover, S. Chrysostom in this place lays stress upon the words I will build, and says: "They are similar to those words 'God said,' in the first chapter of Genesis, by which words all things were created and subsist." In like manner he says: "I will build, hath wrought all, even though tyrants oppose, soldiers fight, the people rage, custom struggles. For the word of God coming like a vehement fire, hath burnt up the thorns, hath cleansed the fields, hath prepared the ground, hath raised the building on high, &c." S. Jerome also (Epist. 57), consulting Pope Damasus whether we may say there are three Hypostases in the Holy Trinity or only onethus addresses him: "I am speaking with the successor of the fisherman, and the disciple of the Cross. I, following none first, except Christ, am united to your Blessedness; that is, in communion with the See of Peter. I know that upon that rock the Church is built. Whosoever eateth the Lamb outside of this house is profane; if any man be not in the ark of Noah, he shall perish in the swelling of the deluge."

And the gates of hell shall not prevail against it. Namely, against the Church, because it has been founded upon Peter and his successors, as upon a most solid rock.

The gates of hell, i.e., the infernal city, meaning all hell, with its entire army of demons, and with the whole power of Lucifer its king. For hell and the city of God, i.e., the Church, are here put in opposition. When S. Augustine wrote his work de Civitate Dei, in the beginning of which he speaks of the two opposite cities; the one of God which is the Church; the other of the devil, i.e., of demons and wicked men: he takes the gates of hell to mean heresies, and heresiarchs; for they fight against the faith of Peter and the Church, and they proceed from hell and are stirred up by the devil. So S. Epiphanius (in Ancoratu), not far from the beginning. There are here the two figures of speechsynecdoche and metonymy; for by the gates he means the whole city, both because the gate is the entrance into a city, and because the chief defences and strength of a city are wont to be at the gates, because if they and the adjoining walls are safe, the city is safe, if they are taken, the city is taken.

Shall not prevail. Heb. lo juchelu la, i.e., shall not be able to stand against itnamely, the Church. So S. Hilary and Maldonatus. More simply, shall not prevail, i.e., shall not conquer or overcome, or pull down the Church. For this is the meaning of the original Greek. We have here the figure of speech, miosis: for little is said but much is meant; not only that the Church shall not be conquered, but that she shall conquer and subdue under her all heretics, tyrants, and every other enemy, as she overcame Arians, Nestorians, Pelagians, Nero, Decius, Diocletian, &c. Therefore by this word Christ first animates his Church that she should not be faint hearted when she sees herself attacked by all the power of Satan and wicked men. In the second place, He as it were sounds a trumpet for her, that she may always watch with her armour on against so many enemies, who attack her with extreme hatred. Thirdly, He promises to her, as well as to her head, Peter, i.e., the Pontiffvictory and triumph over them all. Again, Christ and the Holy Ghost assist with special guidance her head, the Roman Pontiff, that he should not err in matters of faith, but that he may be firm as an adamant, says S. Chrysostom, and that he may rightly administer and rule the Church, and guide it in the path of safety, as Noah also directed the ark that it should not be overwhelmed in the deluge. Wherefore S. Chrysostom (Hom. de Verb. Isaiah) says: "It were more easy for the sun to be extinguished than for the Church to fail;" and again, "what can be more powerful than the Church of God: the barbarians destroy fortifications, but not even the devils overcome the Church. When it is attacked openly, it conquers; when it is attacked by treachery, it overcomes." S. Augustine on the Psalms against the Donatists, says: "Reckon up the Bishops even from the very Pontificate of Peter. That is the very rock which the proud gates of hell conquer not." This has been made especially plain in the conversion of all nations, specially of Rome and the Romans. For Rome being the head, both of the world and of idolatry, where the idols of all nations were worshipped, has been converted from them by S. Peter and his successors, and has bowed down her proud head to the cross of Christ, which thing is of all miracles the greatest.

And I will give thee the keys of the kingdom of Heaven. Theewho art one personnamely, Bar-jona, or the son of Jona, as is plain from everything which precedes and follows. Not therefore in this place were the keys of Heaven promised to Peter in the person of the Church, or primarily to the Church herself, as the heretics take it, but to Peter himself as the head of the Church; and through him to the Church and her ministers, in like manner as to the same Peter they were specially given and consigned by Christ after His resurrection, when He said: "Feed My sheep." Thus the Greek and Latin Fathers explain, passim, whose words Bellarmine recites (l. 1 de Pontiff, c. 12), where in like manner he proves at length that this is the meaning of S. Augustine, when he says that Peter bore the figure of the Church because indeed Peter was a representative of the Church as a king of a kingdom: for so indeed S. Augustine explains himself (Tract. ult. upon S. John), where he says: "Of this Church the Apostle Peter, on account of the primacy of his Apostleship, was a kind of general representative." And on Psalm 109, "Of which Church he is acknowledged to be the representative, on account of the primacy which was his among the disciples." Wherefore for the good of the Church Peter, as her head, received the keys from Christ; from which it is also plain that Christ promised the keys to Peter as a future Pontiff, and consequently promised the same keys to the other Roman Pontiffs, successors of Peter. For Christ in this place had regard to a most necessary matter, and of the highest moment to His ever-abiding Churchthat is to say, to its perpetual head; and He ordained the best and most abiding constitution for her, namely, the monarchical, that the one Church of Christ should be ruled by the one Roman Pontiff, as S. Cyprian teaches on the Unity of the Church; S. Jerome (l. 1, contra. Jovin.), and others, passim. Our Gretzer, and after him Adam Contsen, ably refute the cavils of Calvin and his followers about this passage. The keysyou will ask what the keys here signify. Calvin answers (l. 4, Inst. c. 6, sec. 3), that they signify both the power to preach the Gospel, as well as the forgiveness of sins to him who believes the Gospel which promises forgiveness. But this is a jejune and worthless explanation. For by keys doors are opened, not the mouths of preachers. Whence keys specially belong to kings and rulers; not to doctors, and teachers, and preachers; wherefore the keys here signify properly the right to rule; whereunto pertains not only power to preach the Gospel, but also to absolve sins, to admonish, to ordain priests, to interpret Holy Scripture, to excommunicate, and to do all other things which pertain to the good government of the Church.

I say therefore, by the keys is here signified the chief power, both of order and jurisdiction, over the whole Church, promised and delivered in this place by Christ to Peter. For with such an object in view the keys of the cities are delivered to kings and princes. And Christ thus explains the keys in what follows, when He says: Whatsoever thou shalt bind on earth shall be bound in heaven, &c. For he who hath the keys of a house, or of a city is its lord, to open or shut it at his pleasure: to admit into it, and to shut out of it whom he will. There is an allusion to Isa c. xxii.(Isa_22:20-23), where God promising the principality of the synagogue to Eliakim, the Pontiff of the Old Testament, says: "And I will lay upon his shoulder the key of the house of David, so he shall open, and none shall shut; and he shall shut and none shall open." Moreover, Eliakim was a type of Christ as a priest, of whom it is said (Rev_21:10), "I saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." The sense then is thisI, Christ, will give to thee, Peter, as a Pontiff, and consequently to all the other Popes who come after thee, the keys of the kingdom of heaven, by which I mean supreme authority to rule the universal Church dispersed throughout the whole world, that by the keys, i.e., by thy power in opening or shutting the Church to men, thou mayest open or shut heaven to them. Where observe Christ said not, I will give to thee the keys of the kingdom of earth, lest an earthly and temporal power should be thought to be meant, but of the kingdom of heaven, that this power might be properly and directly exercised in spiritual things, which are those that pertain to the kingdom of heaven; but that it should be exercised only indirectly with reference to temporal things, being such as are necessary, or at least very profitable to spiritual matters. Thus S. Chrysostom (Hom. 55) teaches that by the delivery of these keys by Christ to Peter there was committed to him the care and government of the whole world, and that he was created pastor and head of the entire Church. Thus also S. Gregory (l. 4, ep. 32) says: "It is plain to all who know the Gospel that by the Lord's voice the care of the whole Church has been committed to S. Peter, the chief of all the Apostles." And he immediately adds the reason, "for to him it is said, I will give unto thee the keys of the kingdom of heaven." Thus also S. Hilary on this passage, and S. Leo, (Serm. 2 in Anniv. Assum.), and others, passim. Listen also to S. Augustine (Serm 28 de Sanct.) "Peter alone among the Apostles had grace to hear, thou art Peter, and upon this rock I will build My Church." Worthy indeed was he to be a foundation stone for building up the people in the house of God; to be a pillar to support them, a key for the kingdom. Hence also S. Ambrose (l. 2, ep. 13) to his sister Marcellinawhen he records the contest which he had with the Arians, who had demanded that the keys of the Cathedral of Milan, over which he presided should be delivered to them, and that by the command of the Emperor Valentinian the younger, who was ruled by his mother Justina, an Ariansaid: "The order is given,'Deliver up the Cathedral.' I answer, it is neither lawful for me to deliver it, nor is it fitting for thee, 0 Emperor, to receive it. Thou hast no right to intrude upon the house of a private person, dost thou think, that God's house may be taken away? It is alleged, all things are lawful to the Emperor, for all things are his. I answer, Do not burden thyself, 0 Emperor, to think that thou hast any imperial right over those things which are Divine. Do not lift up thyself, but if thou wouldst reign long, be subject to God, for it is written, Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's. To the Emperor pertain palaces, but churches to the priesthood. To him has been committed the power over the public fortifications, not of sacred buildings." Thus Hosius, bishop of Cordova, president of the Nicene Counsel, steadfastly replied to the Arian Emperor Constantius, when he made a similar demand; that to him belonged the keys of the cities, but the keys of the church to the Pontiff alone. "To thee" he says, "God has committed the empire, to us he has entrusted what belongs to the Church."

Tropologically, the keys denote the industry, skill and wisdom in ruling which ought to exist in a Pontiff; for a key ought to be skilfully placed, fitted to, and turned in the lock, that the door may be opened; so "the art of arts is the government of souls," says S. Gregory in his Pastoral.

And whatsoever thou shalt bind on earth shall be bound in Heaven, and whatsoever thou shalt loose on earth shall be loosed in Heaven. Whatsoever, i.e., whomsoever, but he says whatsoever, because the neuter gender is fuller and of more universal application than the masculine. For the Pontiff binds and looses not men only, but sins, vows, oaths, &c. There is a transition from the metaphor of the keys to the kindred metaphor of binding and loosing; for to open and shut, to bind and loose, are akin. Whence, by it, he signifies the same thingthat by the keys and by the rock are meant the supreme authority of Peter and the Pontiffs in ruling the Church. The power therefore of binding is a very ample one, and is exercised by Peter and the Pontiff in various ways. First, by not absolving but retaining sins and offences, and by refusing sacramental absolution in the sacrament of penance to such as are unworthy, and without the proper dispositions, so likewise by refusing the Eucharist and other sacraments. (S. Joh_20:23.) Second, by enjoining penance to the lapsed. Third, by binding such as are guilty with excommunication and other ecclesiastical censures. Fourth, by enjoining laws and precepts with respect to feasts, fasts, tithes, &c., upon the faithful. Fifth, by binding Christians with definitions of faith, when the Pontiff, ex cathedra, defines and declares what is to be believed, what is to be rejected, as erroneous and heretical, what monastic orders are good, what are notwhat estate of life is honourable and lawfulwhat is not, &c. Hence, from the contraries, it is plain what is meant by loosing; namely, to absolve and to release from the aforesaid obligations. Christ therefore here explains the power of the keys through the metaphor, not of opening and shutting, which are the two proper offices of keys, but by one more powerful, that is of chains, by binding men with them, or loosing those that are bound; which power S. Peter and the Roman Pontiffs, his successors, have received from Christ over all men whatsoever, throughout the whole world. The Pontiffs, nevertheless, give a share of this power, as they think good, to bishops and pastors and other ministers of the Church subordinate to them; and therefore Christ said to the other Apostles also (Mat_18:18): Whatsoever ye shall bind on earth, shall be bound in Heaven, and whatsoever ye shall 1oose on earth, shall be loosed in heaven; by which words the same power is given to the Apostles by Christ over the whole world which is here given to Peter; but the same power is here given in an especial manner to Peter only, to signify that he has the primacy and the principality in this power, so as to be able by it to be direct, constrain, correct the other Apostles, as it were subordinate to him, and committed to his care, and hence that he might, if indeed it were needful, deprive them of it. Whence the Synod of Alexandria, over which S. Athanasius presided, agreeable to the council of Nice, writes to Pope Felix that the power of binding and loosing has been, by a special privilege granted, above others, to the Roman See by the Lord Himself.

Upon earth: (Following upon these words à Lapide enters upon a discussion as to how far, and in what manner the jurisdiction of the Supreme Pontiff extends over souls in hell or purgatory. He gives various opinions of theologians, not apparently of the very highest authority, which it would be wearisome to translate, and then concludes the discussion, summing up as follows: Translator.) In fine it is more agreeable to truth that the Pope possesses judicial power to bind and loose those only who are living upon the earth, but not the dead. When therefore he gives indulgences applicable to the departed, it is not in the way of judicial absolution, because the dead are no longer under his jurisdiction, but by way of suffrages, as he is accustomed fully to express in his Bullsnamely, by expending for the dead so much of the treasure of the Church, of which he is the steward, as the departed owe of penalties to God. For this treasure is upon earth, and is at the disposal of the Pontiff. This is the opinion of S. Thomas, Bonaventura, Alensis, Gabriel, Major, Richardus, Cajetan, D. Soto, Navarre, and Bellarmine (Tract. de Indul.), whom Suarez cites and follows (de Pœnit: Disp. 53, s. 2. n. et seq.), who also adds, that properly and directly the Pontiff can neither excommunicate the dead, nor absolve them from excommunication, but only indirectly, in so far as he may directly forbid, or permit the living to pray for one who is dead, and by so doing may deprive the dead indirectly of the suffrages of the Church, as though they had been excommunicatedor, on the other hand, may give them a share in those suffrages, in the same manner as if he absolved them from excommunication. When, therefore, Christ saith here to Peter Whatsoever thou shall loose, &c., by loosing is to be understood not only judicial absolution, but every dispensation, favour and grace as well, which, by the efficacy of that power, has been conferred upon him by Christ, and of this kind is that dispensing of the treasure of the Church which, by way of suffrages, the Pontiff expends and applies for the benefit of the faithful departed. This then is the meaning of the words upon earth.

Then He commanded . . . Jesus the Christ. Some Greek MSS. and the Syriac omit the word Jesus. Then the sentence flows more clearly; for all men knew that He was called Jesus, but they did not know that He was Messiah, or Christ, the true Son of God. Christ did not wish the Apostles to preach this doctrine to others, for two reasons; first, because they themselves were not as yet sufficiently instructed and confirmed in it. Secondly, because Christ was about to be put to death by the Jews. Wherefore the Jews would have been scandalised if the Apostles had preached that He was Messiah and God, and would have said to them, Away with your Christ to destruction, Who would make us Deicideseven as the Jews say to Christians now; wherefore, had they once cast away faith in Christ, they would not have hearkened to it any more, even though it had been attested afterwards by miracles. Thus they were to wait for the death, the glory, and the resurrection of Christ; that then they might proclaim Him to be Messiah and the Son of God, and confirm this doctrine by miracles, and persuade the people, as they did at Pentecost (Acts ii.), according to the words: "Wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth." (Phil. ii. 9, 10.) Thus S. Jerome: "Preach Me when I shall have suffered those things, since it is not expedient that Christ should be publicly proclaimed, and His majesty made commonly known among the people, when they are about shortly to behold Him scourged and crucified."

From that time forth began Jesus, &c. Gr. α̉πὸ τότε, i.e., from this time in which He had made known to them His Divinity, He began to teach them concerning His Passion and Death. For there are two chief points of faithnamely, Christ's Divinity, and His Humanity, together with His Cross and Passion, by which He redeemed the world. There was also another reasonlest when the Apostles beheld Christ put to death, they should doubt concerning His Divinity; and He would show them that the two things were not inconsistent. For in this way only could He make perfect sa

Then He commanded . . . Jesus the Christ. Some Greek MSS. and the Syriac omit the word Jesus. Then the sentence flows more clearly; for all men knew that He was called Jesus, but they did not know that He was Messiah, or Christ, the true Son of God. Christ did not wish the Apostles to preach this doctrine to others, for two reasons; first, because they themselves were not as yet sufficiently instructed and confirmed in it. Secondly, because Christ was about to be put to death by the Jews. Wherefore the Jews would have been scandalised if the Apostles had preached that He was Messiah and God, and would have said to them, Away with your Christ to destruction, Who would make us Deicideseven as the Jews say to Christians now; wherefore, had they once cast away faith in Christ, they would not have hearkened to it any more, even though it had been attested afterwards by miracles. Thus they were to wait for the death, the glory, and the resurrection of Christ; that then they might proclaim Him to be Messiah and the Son of God, and confirm this doctrine by miracles, and persuade the people, as they did at Pentecost (Acts ii.), according to the words: "Wherefore God also hath highly exalted Him, and given Him a name which is above every name; that at the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth." (Phil. ii. 9, 10.) Thus S. Jerome: "Preach Me when I shall have suffered those things, since it is not expedient that Christ should be publicly proclaimed, and His majesty made commonly known among the people, when they are about shortly to behold Him scourged and crucified."

From that time forth began Jesus, &c. Gr. α̉πὸ τότε, i.e., from this time in which He had made known to them His Divinity, He began to teach them concerning His Passion and Death. For there are two chief points of faithnamely, Christ's Divinity, and His Humanity, together with His Cross and Passion, by which He redeemed the world. There was also another reasonlest when the Apostles beheld Christ put to death, they should doubt concerning His Divinity; and He would show them that the two things were not inconsistent. For in this way only could He make perfect satisfaction to the justice of God for the sins of Adam and his posterity. Lastly, He wished to instruct men how to imitate Him and bear His cross.

And Peter took Him and began to rebuke Him. Took Himthat is to say, apartas though more familiarly and secretly he would chide Him out of vehement love, which before the others he did not dare to do. So S. Chrysostom, and Euthymius; and S. Jerome, who comments thus: "Peter did not wish that his confession should be brought to nought, as he had said, 'Thou art the Christ, the Son of the living God,' for he did not think that it was possible that the Son of God should be put to death; and so he takes Him into connexion with himself, or leads Him apart that he might not appear to reprove his teacher in the presence of his fellow-disciples, and began to rebuke Him with loving affection, and to say to Him with desire, 'Be it far from Thee, 0 Lord;' oras it is betterin the Greek, 'Be propitious to Thyself, 0 Lord.'" It will not be, says S. Thomas, that this should have, as it were, a necessary propitiation. And Christ indeed accepted the affection, but reproved the ignorance. Be it far from Thee, Lord; this shall not be unto Thee. So shameful a death shall not befall Thee; for who can endure that the Son of God should be crucified and put to death? The Greek is ίλεώς σοι, i.e., mayest thou be, or may God be propitious to thee. So the LXX usually translates the Hebrew, hali-la-lach, i.e., let there be prohibition to Theeas formerly people were wont to say "the gods forbid""the gods send better things." The Syriac is spare Thyself. Peter speaks out of human prudence and affection, not by Divine inspiration as when he said a little before, "Thou art Christ the Son of the Living God," for here being left to himself he fails, and therefore he is reproved by Christ.

But He turned and said unto Peter, Get thee behind Me, Satanthou art an offence unto Me (Syriac, thou art a stumbling-block unto Me), for thou savourest not the things that be of God, but those that be of men. S. Hilary refers the Get thee behind Me to Peter, but the words Satan, thou art an offence unto Me he refers not to Peter, but to the devil, who had suggested to Peter to say, be it far from Thee, 0 Lord. S. Hilary writes thus: "For the Lord, knowing the suggestion of the Satanic craft, saith to Peter, 'Go thou backward after Me'i.e., that he should follow the example of His Passion. But He adds against him by whom this speech had been suggested, Thou art an offence unto Me, Satan: for we must not think that the name of Satan and the offence of the stumbling-block are to be applied to Peter after such great words of blessedness and power had been applied to him." But all other writers join Satan with Get thee behind Me, and consider that the whole was spoken to Peter. Christ therefore saith unto Peter, Get thee behind leave Mei.e., leave Me, depart hence, get out of My sight; for in this matter thou art not a friend unto Me, but Satanthat is, an adversary (for this is the meaning of the Hebrew "Satan," and so the Vulgate has it; 2Sa_19:22, and 1Ki_5:4)and a scandal, that is, a stumbling-block and hindrance to Me; for thou wouldst hinder My Passion, and consequently the redemption and salvation of man, which by My Passion I am about to merit and obtain. So S. Chrysostom, Euthymius, and S. Jerome, who says: "It is My own and My Father's good pleasure that I should die for the salvation of man, thou considerest only thine own will, and wouldst not that the grain of wheat should fall into the earth so as to bring forth much fruit." "And therefore," says S. Thomas, "because thou art contrary to My will thou oughtest to be called an adversary, for Satan is interpreted adversary, or contrary; not, howeveras many thinkthat Satan and Peter are condemned by the same sentence, for to Peter it is said, Get thee behind Me, Satan, ie., thou who art contrary to My will, follow thou Me. But to Satan it is said, Get thee hence, Satan; and it is not said to him 'behind me,' that it may be understood, Go away into everlasting fire." Calvin and his followers object that Christ here calls Peter Satan; therefore He a little previously did not call him the rock, nor appoint him the head of the Church. S. Jerome answers that Peter was called Satan (that is, an adversary) only for the particular time in which he withstood Christ, who was willing to suffer and be crucified, but that he was appointed a rock, not for the time then present, but for the future; namely, that after Christ's death and resurrection he should become the rock and head of the Church. Secondly, S. Augustine (Serm. 13, de Verb. Dom. secundum Matth.) and Theophylact reply, that Peter is called blessed, and constituted the rock of the Church, inasmuch as being enlightened by the revelation of God, he had confessed Christ the Son of the Living God, and therefore had been by Him appointed the rock of the Church; but that he is here called Satan so far as he, departing from God and God's decree (of which he was ignorant), followed human affection, on account of which he was unwilling that Christwhom he loved so muchshould die. Moreover, the fifth Œcumenical Council of Constantinople, in a constitution of Pope Vigilius, pronounces an anathema against those who explain the words of Christ (Get thee behind Me, Satan) to have been spoken to Peter, lest the mind of Christ, being perturbed by his dissuasion, should avoid the Passion, so that by His Passion He might be profitable to Himself, and who therefore do not believe that His death purchased the rewards of eternal life for us.* In a similar way, blessed Peter Damian (l. 1, Epist. xvi. to Pope Alex. II) calls Cardinal Hildebrand, who afterwards became Pope Gregory VII., "his holy Satan." Satan, because he opposed his refusing the cardinalate and returning to his Camaldolese hermitage; holy, because he did it with a holy purpose, namely, because he saw that the work of Peter was very useful to the Church.

For thou savourest not, &c.; Arab. thou thinkest not; Gr. ού Φρονείς, i.e., thou understandest not, thou dost not receive, nor approve with thine intellect and thine affections the things which are pleasing to God, but the things which human prudence, that is to say, flesh and blood, suggests. This was the fount and the cause of Peter's error, and of all other men, that Thou savourest not. For thou wouldst consider My body and My life, and wouldst provide for human consolation contrary to God's decree, whereby He has most wisely appointed that I should die for the salvation of men. Thus men sin when they prefer the weak judgment of the flesh to the wise and lofty judgment of God. For, "the animal man perceiveth not the things of the Spirit of God: for they are foolishness unto him, and he cannot understand them."

(1Cor 2:14).

Then Jesus said, &c. This medicine of self-denial and the cross Christ opposes to natural love, which Peter had shown to Christ when he would have hindered His Passion. Therefore He spake this not to Peter only, but to the other Apostles, yea even to the multitude, as Mark says (viii. 34). This is a sort of axiom of Christ's school, if any one will come after Me, &c. It means, says Chrysostom, "Thou, 0 Peter, suggestest unto Me, spare Thy life, be propitious to Thyself, but I say to thee that not only is it hurtful to thee to keep Me from My Passion, but not even thyself canst be saved, unless thou shalt suffer and renounce thy life. Christ gives three commands, first, let a man deny himself; second, 1et him take up the cross; third, let him follow Me."

If any man will, &c. Christ does not compel, nor use violence, says S. Chrysostom, but invites the willing, and kindly allures and draws them. For who would not long and burn to follow Christ, the Son of God? But as God bids all follow Christ, so likewise He bids them freely choose and embrace self denial. Again Christ draws all men, when He says "come after Me." He means, ye will not be the first in the cross, in death, in martyrdom. I, your Captain, will go before you; wherefore follow Me because I will precede you, not only by My example, but by My help, and I will make you certain of victory and the crown, if only ye will follow Me and earnestly co-operate with My grace. Thus Cato going before his soldiers through the sands of Lybia, said, "Have experience of your perils by mine. I will command nothing except what I do myself first."

Let him deny himself: i.e., Let him put away from him his own judgment, and human affection. For this is the dearest to a man of all things, by which man is delighted and fed, so that he thinks it is man himself. For man is that which flourishes and lives in man. He bids therefore that every one should mortify his natural affections, so far as they are repugnant to the will of God.

Christ, as it were, says to Peter, Be thou willing to act in all thy judgments, desires, affections, and notably in the death of the cross as God hath appointed for thee, that thou mayest embrace that will, although nature and natural affection would dread it, and flee from it according to the words, "Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not" (John xxi. 18). Whence Origen explains let him deny himself to mean, Let him deny his life by undergoing death for the sake of faith in Me, even as I undergo the death of the cross for God's sake. After a like manner let every believer deny himself, i.e., his own desires, his own imaginations, his own human reasonings, his own will; and let him conform it in all things to the will of God. So too with regard to his senses, so far as they desire things forbidden by God, let him say, I will not see, or hear, or taste those things, because I wish to follow the law of God, and to please God, and not to give satisfaction to my carnal appetites.

S. Gregory observes, (Hom. 32 in Evang.) Christ does not say, Let him deny his riches, but let him deny himself, so that a man should go away from himself, and become a stranger to himself, yea that he should leave off to be what he was and begin to be what he was not, and become as it were a new and another man. "It is less," he says, "to deny what a man has; but it is far more to deny what he is. It sufficeth not to relinquish what is ours unless we leave also ourselves." S. Gregory then asks the question, "Whither shall we go out of ourselves?" And he answers, "We have become something different through our fall into sin from that which we were made. Let us leave therefore ourselves, as we have made ourselves by sinning: and let us remain ourselves such as we have been made by grace. Behold, he who was proud, if he has been converted to Christ, has been made humble; he has left himself." He shows us the same thing by the example of Paul, "Let us consider how Paul had denied himself, when he said, 'I live, yet not I'; forasmuch as that cruel persecutor was dead and the pious preacher had begun to live, I Christ indeed liveth in me. '" It is as though he said plainly, I indeed am dead to myself, because I live not after the flesh. Nevertheless I am not dead essentially, because I live in Christ spiritually. Therefore let the Truth say, let It say, If any man will come after me, let him deny himself; because except a man cease from himself, he cannot draw nigh to Him who is above himself: nor is he able to apprehend that which is beyond himself, if he knows not how to slay that which he is.

S. Chrysostom (Hom. 56.) illustrates the same principle by a similitude. "If thou understandest what it is to deny another, then wilt thou rightly perceive what it is to deny thyself. He who has denied another, if he see him beaten with rods, if cast into chains, he does not assist him, he is altogether unmoved, as one who is wholly apart from him. Thus too He wills us by no means to spare our own body, that not even though it be beaten, nor burnt, nor suffer any other thing, we should spare it." Victor of Antioch adds, "He hath not said, a man must not be too self indulgent; or that he should not spare his own flesh too much; but rising to a very lofty height, let him deny himself, He says, or abjure himself, that is, let him have no commerce with himself, or with his own flesh, but let him so conduct himself, as though it were not he himself who bears the cross but some other person." Note this word abjure. For as in baptism we renounce Satan, and as it were abjure him, so ought we fully to deny, and as it were abjure ourselves, that is our lusts. For these are more the enemies of our salvation than the devils themselves. For we dread the devil, but our lusts flatter and deceive us, and profess to be our friends. For there is greater danger from one who secretly lies in wait than from an open enemy.

In the Lives of the Fathers (l. 5, libello 1, de profectu patrum, num. 7) the Abbot John gives the following proofs of self-denial and a holy life: "Be patient under injuries, and not soon angry: be a peacemaker, and not rendering evil for evil: not looking at the faults of others, nor exalting thyself; but be subject with humility unto every one: renouncing all fleshly pleasures, and the things which are after the flesh, in humility of spirit in fasting, in patience, in hunger and thirst, in cold and nakedness, and in labours, shutting thyself up in a sepulchre, as though thou wast already dead, that death may every day seem to be very nigh unto thee." S. Agidius, a companion of S. Francis, a very holy man, and enlightened by God, was wont to give these paradoxes of self denial which follow:

"If thou wilt see clearly, pluck out thine eyes, and become blind.

"If thou wilt hear well, be thou deaf.

"If thou wouldst speak well, become dumb.

"If thou wouldst walk well, cut off thy feet.

"If thou wouldst work well, cut off thine hands.

"If thou wouldst love well, hate thyself.

"If thou wouldst live well, make thyself die.

"If thou wouldst gain, learn to lose.

"If thou wouldst be rich, become poor.

"If thou wouldst live in pleasure, afflict thyself.

"If thou wouldst be secure, have perpetual fear.

"If thou wouldst be exalted, humble thyself.

"If thou wouldst be honoured, despise thyself, and honour those who despise thee.

"If thou wouldst have what is good, bear evil.

"If thou wouldst be at rest, work.

"If thou wouldst be blessed, desire to be evil spoken of.

"Oh how great is this wisdom, to know how to do these things! and because they are great, they are not given unto all men."

"The same Agidius gives the following as the way of salvation, and perfection through self denial:

"If thou wilt be saved, do not ask of any human creature the reason wherefore anything befalls thee.

"If thou wilt be saved, make it thy business to rise superior to every consolation and honour which a creature can give thee.

"Woe to those who desire to be honoured for their wickedness.

"If any one contendeth with thee and thou wishest to overcome, be overcome; for when thou thinkest thou hast won, thou has lost.

"If thou lovest, thou shalt be loved.

"If thou fearest, thou shalt be feared.

"If thou doest service, service shall be done unto thee.

"If thou actest well to others, others shall behave well towards thee.

"Blessed is he who loves, and seeks not to be loved again.

"Blessed is he who serves, and seeketh not to be served. And forasmuch as these things are great, fools cannot attain unto them."

There are three things which ought more especially to cleave to thy mind. The first is to bear willingly all tribulations. The second, to be more and more humble on account of everything which thou doest, or receivest. The third, faithfully to love those good things which cannot be seen with bodily eyes.

Let him take up his cross. That as I have borne Mine, he may follow with alacrity Me, Christ, as it were the first cross bearer, and the Standard Bearer and Captain of the cross bearersI who bore My cross, on which I was to be crucified, on My shoulders to Mount Calvary. Luke adds the word daily, to signify that every day, and sometimes every hour, some trouble will come to every one, which he ought to bear bravely and patiently; and that throughout his whole life; and thus must every one live upon the cross, and die upon the cross with Christ. "He takes up his cross" says S. Jerome, "who is crucified to the world, to whom also the world is crucified, who follows a crucified Lord." This cross is, 1. persecution and martyrdom; 2. any affliction or tribulation sent by God; 3. temptation of the devil, permitted by God for our probation and humiliation, and to increase our reward; 4. self denial and the mortification of our lusts.

His own cross, i.e., every one has his peculiar cross; one has it from wife, or children, or relations; another from character; a third from rivals; a fourth from misfortunes; a fifth from poverty; a sixth from exile, bonds, and so on.

2. His own cross, i.e., commensurate with his strength. For God does not suffer you to be tempted above that ye are able, says S. Paul. He gives to every one a cross as a sort of medicine suitable to the vice from which he suffers. Thus to him who is inclined to pride, God gives some despite, or temptation of the flesh, such as He permitted to come upon S. Paul. The cross He gives to the covetous is loss of goods. To the learned, a fall into some mistake, or bad repute, lest he should be puffed up, and think too highly of himself.

3. His own cross, i.e., decreed by God from eternity for his good. When therefore thou feelest the cross, think upon God, and say, "0 Lord, I willingly accept this cross from thy Fatherly hand, for this is the cross which has been appointed to me from eternity, and decreed by Thee for the destruction of my faults; wherefore I render unto Thee boundless thanks. For I know and believe that by it Thou wouldst make me like unto thy well beloved Son, here in patience, and hereafter in glory. 'For, whom He did foreknow, He also did predestinate to be conformed to the image of his Son, that He might be the first-born among many brethren.'" (Rom_8:29.)

4. As S. Gregory says (Hom. 32. in Evang.), "The cross is taken up in two ways, when either by abstinence the body is affected, or by compassion for our neighbour the mind is afflicted. Let us consider how in both ways Paul bore his cross. For he said, "I chastise my body and reduce it to servitude, lest perchance preaching to others, I myself should be made reprobate." (Vulg.) Next let us hear his mind's cross through compassion for his neighbour. For he said, "Who is Weak, and I am not weak? Who is offended, and I burn not?" Behold how the perfect preacher carried the cross in his body, to give an example of abstinence. And forasmuch as He took upon Himself the failings of other men's infirmity, He carried the cross in His heart."

For he that will save his life, &c. Greek and Vulgate, his soul. Forasmuch as the cross is bitter and gives pain, "Christ," says S. Chrysostom, "here animates believers to take it up, by the great reward and the crown of glory which it brings. It is as though one should say to a husbandman: 'If thou shouldst keep thy corn, thou losest it; if thou sowest it, thou renewest it. For who does not know that the corn, which decays in the dust, springs up from the same dust in a renewed form?'" Origen explains this verse in two ways. 1. Thus: If any man (being a lover of life present) spares his soul through fear of death, and thinking that his soul will perish by that death, he shall lose it, withdrawing it from life eternal. But if any one (despising life present) shall contend for the truth even until death, he shall lose indeed his soul so far as pertains to this life; but since he shall lose it for Christ's sake, he shall make it safe for the life eternal. The other explanation is as follows: If any one understands what true safety is, and wishes to gain it for the salvation of his soul, he, by denying himself, loses his soul (so far as carnal pleasures are concerned) for Christ's sake; and losing his soul in this way, he saves it through works of piety. Thus far Origen. The former explanation seems to be the more correct, and may be amplified thus. He who in this life, fleeing from the cross and self-denial, wishes to preserve his soulthat is, his lifeand therefore denies Me and My faith in persecution; or wishes to save his soulthat is, the desires of his soulhe shall lose his soul in the life to come, in hell. But he who shall lose his soul in this life for Christ's sakeeither by dying for Him in persecution, or by denying his lusts for His sakehe shall find his soul, which he lost in this life, in the life to come. He shall find it in eternal glory, in the bosom of Christ, Who shall raise and glorify the soul which was exposed to death for His sake. The antithesis between lose and save requires this meaning.

For what does it profit, &c. LoseGreek, ζημιωθη̃, i.e., make loss, be fined. The meaning is, What assistance shall it be to theefor this is the meaning of the Greek ω̉φελει̃to have gained all the riches, honours, and pleasures of the whole world, if on account of them you destroy yourself, and be fined as to your soul with the eternal torments of hell? According to the words, "If you lose all things, remember to save your soul." For wealth and pleasure, if you lose, you may recover! but the soul once lost, is lost for ever. 0 foolish children of Adam, why do ye so love these fleeting things, that for them ye lose your souls, and deliver them to everlasting burnings? 0 insensate, who for a drop of pleasure purchase eternal pains.

Or what shall a man, &c., exchange; Greek, α̉ντάλλαγμα, i.e., compensation, exchange, price, ransom. For thy soul is above all price, all compensation; because it has been purchased and redeemed by the precious Blood of Christ, the Lord our God. Wherefore the whole world is an insufficient price for the soul of one man. For if once thou shalt lose it, by no price canst thou redeem it, nor be able to buy back thy soul with any other soul, because thou hast but one. Here, indeed, the soul is able to redeem her falls by repentance, by tears, and by good works: but in the Day of Judgment there will be no longer place for repentance and redemption. Behold, therefore, the deceit of Satan and the folly of man. Satan buys the soul of a sinner from him at the cheapest rate, for the brief pleasure of gluttony, of luxury, and so on. "He offers an apple, and deprives him of Paradise," says S. Bernard.

The Son of Man, &c.according to his works, i.e., according to what he hath wrought, not according to what he hath known, understood, believed.

Shall come in the glory of His Father. This is the incentive with which Christ stirs up all to heroic acts of self-denial, of the cross, and of virtue. Hear what S. Jerome says (Epist. 1, ad Heliodorum): Thus he invites him to a solitary life, and to take up his cross"Dost thou fear poverty? Christ calls the poor blessed. Art thou terrified at labour? But no athlete is crowned without sweat. Dost thou think about food? But faith is not afraid of famine. Dost thou fear to wear out thy limbs upon the bare ground? But the Lord lieth with thee. Does the infinite vastness of the desert affright thee? But do thou walk in Paradise in thy mind. That day will come, it will surely come, in which this corruptible and this mortal shall put on incorruption and immortality. Blessed is the servant whom the Lord shall find watching. Then when the earth with its inhabitants shall tremble at the sound of the trumpet, thou shalt rejoice. Then shall the most mighty kings tremble in their nakedness. Plato, with his disciples, shall be found a fool. The arguments of Aristotle shall not profit. But then shalt thou, a rustic and poor, exult. Thou shalt laugh, and say, Behold my crucified God, behold the Judge, who, wrapped in swathing-bands, cried in the manger." Thus S. Jerome, pathetically but truly.

Verily I say unto you, &c., in His kingdom. Syriac, into His kingdom. Christ promised that a reward in the heavenly kingdom should be given for good works of self-denial and the cross. Now, lest any one should find fault that it was to be put off for many ages, He shows that it was in reality near; He shows that very kingdom in the transfiguration, after a few days, to some yet alive.

Shall not taste of death, i.e., shall not die. It is a metaphor taken from the deadly cup which was given to persons condemned to die.

In His Kingdom. You will ask what was this kingdom of Christ; and when some of the Apostles standing there beheld it? S. Gregory answers (Hom. 32, in Evang.), and Bede, that this kingdom of Christ was the Church, and its diffusion throughout all nations, which verily the Apostles beheld, yea, brought about. Christ says this, says S. Gregory, that from the spread of the Church's kingdom, which they were about to behold, they might learn how great would be their future glory in the heavenly kingdom, which in this life is invisible. For God, by the visible things, which He sets forth, confirms the hope of the invisible promises. And, 2. Some think that it was to take place at the resurrection, and in the day of judgment, of which Christ spake in the preceding verse. But I say it took place in the Transfiguration of Christ. For in it they beheld Christ's glorious kingdom as in a glass. Three of the Apostles, namely, Peter, James, and John, had a foretaste of this kingdom. This view is plain from what follows. All the three Evangelists who relate the Transfiguration, place it immediately after this promise, as though it were the fulfilment of it. Thus SS. Hilary, Chrysostom, Jerome, Ambrose, Theophylact, and others, passim. Whence S. Leo says (de Transfig.). In the kingdom, that is in royal splendour. For in His Transfiguration Christ gave to His Apostles a specimen of the glory, the joy and the happiness which the Saints shall obtain in the Heavenly Kingdom, that He might thereby animate them to Evangelical labours and sorrows, and that they might animate others to the same. After the same manner S. Jerome animates Eustochium. "Go forth," he saith, "for a little space from thy prison, and picture to thine eyes the reward of thy present labours, which eye hath not seen, nor ear heard, neither hath it entered into the heart of man. What sort of day will that be when Mary the mother of the Lord shall meet thee with choirs of virgins? When after Pharaoh with his host has been drowned in the Red Sea, she shall sing the antiphon to the responsive choirs, as she bears the timbrel. Let us sing to the Lord, for he hath triumphed gloriously; the horse and his rider hath He thrown into the sea. Then shall Thecla joyfully fly to embrace thee. Then too the Spouse Himself shall meet thee, and shall say, Arise and come, My kinswoman, and My fair one, for lo the winter is passed, the rain is over. Then the angels shall wonder and say, who is this that looketh forth as the morning, beautiful as the moon, chosen as the sun? Then the little ones, lifting up the palms of victory, shall sing with concordant voice, 'Hosanna in the Highest! Blessed is he that cometh in the name of the Lord. Hosanna in the Highest!' Then the hundred and forty and four thousand before the Throne, and before the Elders shall hold their harps, and shall chant the new song."

* The construction of this passage is somewhat involved, and the thought obscure. What appears, however, to be meant is this. First, that there were some early heretics who held that the primary or chief object of our Lord's Passion was to procure certain rewards and advantages to Himself, rather than to reconcile man to God, and obtain the salvation of the human race. Secondly, that our Lord's rebuke was given to Peter, on the ground that if he followed Peter's advice, and shrank from His coming Passion, He would by so doing deprive Himself of the benefits flowing from it.

The anathema of the Council, which is referred to in the text, seems therefore to be directed against those who would consider our Lord's rebuke to Peter as springing from the thought that, listening to S. Peter's advice would deprive Himself of the benefits of His Passion.

The heretical idea condemned by the Council is the very subtle one, that our Lord was actuated by a regard to self-interest in His voluntary submission to suffering and death. (Back up to the place)

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, "Whom do men say that I the Son of man am?"14. And they said, "Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets."15. He saith unto them, "But whom say ye that I am?"16. And Simon Peter answered and said, "Thou art the Christ, the Son of the living God."17. And Jesus answered and said unto him, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.18. And I say also unto thee, That thou art Peter, and upon this rock I will build my Church: and the gates of hell shall not prevail against it.19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."

As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, "When Jesus came into the coasts of Caesarea Philippi."

He adds ’of Philip,’ to distinguish it from the other Caesarea, of Strato. And He asks this question in the former place, leading His disciples far out of the way of the Jews, that being set free from all fear, they might say freely what was in their mind.

This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Panaeas, the name of Caesarea in honour of Tiberias Caesar.

When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, "And he asked his disciples, saying, Whom do men say that the Son of Man is?"

Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.

So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.

Beautifully is the question put, "Whom do men say that the Son of Man is?" For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.

He says not, Whom do the Scribes and Pharisees say that I am? but, Whom do men say that I am? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning Christ was much below what it ought to have been, yet it was free from wilful wickedness; but the opinion of the Pharisees concerning Christ was full of much malice.

By asking, "Whom do men say that the Son of Man is?" He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men’s opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself.

We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, "Whom do men say that the Son of Man is?"

He says not, Whom do men say that I am? but, "Whom do men say that the Son of Man is?" that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has ’Son of Man,’ the phrase in the Hebrew is ’Son of Adam.’

Then the disciples recount the divers opinions of the Jews relating to Christ; "And they said, some say John the Baptist," following Herod’s opinion [ Mat 14:2 ]; "others Elias," supposing either that Elias had gone through a second birth, or that having continued alive in the body, He had at this time appeared; "others Jeremias", whom the Lord had ordained to be Prophet among the Gentiles, not understanding that Jeremias was a type of Christ; "or one of the Prophets," in a like way, because of those things which God spoke to them through the Prophets, yet they were not fulfilled in them, but in Christ.

It was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremias, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of these several errors.

The disciples having recounted the opinion of the common people, He then by a second question invites them to higher thoughts concerning Him; and therefore it follows, "Jesus saith unto them, Whom say ye that I am?" You who are with Me always, and have seen greater miracles than the multitudes, ought not to agree in the opinion of the multitudes. For this reason He did not put this question to them at the commencement of His preaching, but after He had done many signs; then also He spoke many things to them concerning His Deity

Observe how by this connexion of the discourse the Apostles are not styled men but Gods. For when He had said, "Whom say ye that the Son of Man is?" He adds, "Whom say ye that I am?" as much as to say, They being men think of Me as man, ye who are Gods, whom do you think Me?

He enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith; and the opinions of those without He enquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out of the hidden treasure of the Lord’s revelation.

When the Lord enquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head of the Apostles answers for all, as it follows, "Simon Peter answered and said, Thou art Christ, the Son of the living God."

Peter denied that Jesus was any of those things which the Jews supposed, by his confession, "Thou art the Christ," which the Jews were ignorant of; but he added what was more, "the Son of the living God," who had said by his Prophets, "I live, saith the Lord." [ Eze 33:11 ] And therefore was He called the living Lord, but in a more especial manner as being eminent above all that had life; for He alone has immortality, and is the fount of life, wherefore He is rightly called God the Father; for He is life as it were flowing out of a fountain, who said, "I am the life." [ Joh 14:6 ] Jerome: He calls Him "the living God," in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.

This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues.

And by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shews us the excellence of His divine eternity.

This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, "Jesus answered and said unto him, Blessed art thou, Simon Bar-jonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven."

This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, "Thou art Christ, the Son of the living God." The Lord said unto him, "Blessed art thou, Simon Bar-jonas?" Why? Because flesh and blood has not revealed this unto thee, but My Father. That which flesh and blood could not reveal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that he had received a revelation from the Holy Spirit, whose son he shall also be called; for Barjonas in our tongue signifies The son of a dove.

In John 21, the Vulgate has ’Johannis,’ but in John 1, 43, ’Jona.’), according to that question in another place, "Simon, son of John, lovest thou me?" [ Joh 21:15 ] affirming that it is an error of the copyists in writing here Barjonas for Barjoannas, dropping one syllable. Now Joanna is interpreted ’The grace of God.’ But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift.

It would be without meaning to say, Thou art the son of Jonas, unless he intended to shew that Christ is as naturally the Son of God, as Peter is the son of Jonas, that is, of the same substance as him that begot him.

Compare what is here said, "flesh and blood hath not revealed it unto thee," with the Apostolic declaration, "Immediately I was not content with flesh and blood," [ Gal 1:16 ] meaning there by this expression the Jews; so that here also the same thing is shewn in different words, that not by the teaching of the Pharisees, but by the grace of God, Christ was revealed to him the Son of God.

Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.

It must be enquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shews that Peter then first confessed Him to be the Son of the living God. And look whether you can solve a question of this sort, by saying that to believe Jesus to be the Christ is less than to know Him; and so suppose that when they were sent to preach they believed that Jesus was the Christ, and afterwards as they made progress they knew Him to be so. Or must we answer thus? That then the Apostles had the beginnings of a knowledge of Christ, and knew some little concerning Him; and that they made progress afterwards in the knowledge of Him, so that they were able to receive the knowledge of Christ revealed by the Father, as Peter, who is here blessed, not only for that he says, "Thou art the Christ," but much more for that he adds, "the Son of the living God."

And truly if Peter had not confessed that Christ was in a peculiar sense born of the Father, there had been no need of revelation; nor would he have been worthy of this blessing for confessing Christ to be one of many adopted sons; for before this they who were with Him in the ship had said, "Truly thou art the Son of God." Nathanael also said, "Rabbi, thou art the Son of God." [ Joh 1:49 ] Yet were not these blessed because they did not confess such sonship as does Peter here, but thought Him one among many, not in the true sense a son; or, if chief above all, yet not the substance of the Father.

But see how the Father reveals the Son, and the Son the Father; from none other comes it to confess the Son than of the Feather, and from none other to confess the Father than of the Son; so that from this place even it is manifest that the Son is of the same substance, and to be worshipped together with the Father. Christ then proceeds to shew that many would hereafter believe what Peter had now confessed, whence He adds, "And I say unto thee, that thou art Peter,"

As much as to say, You have said to me, "Thou art Christ, the Son of the living God," therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is to make it so (ed. note: See Mr. Newman’s Lectures on Justification, Lect iii, p.87), "that thou art Peter." For as from Christ proceeded that light to the Apostles, whereby they were called the light of the world, and those other names which were imposed upon them by the Lord, so upon Simon who believed in Christ the Rock, He bestowed the name of Peter (Rock.)

But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, "Thou shalt be called Cephas, which is interpreted, Peter." [ Joh 1:42 ] Chrysostom: And pursuing the metaphor of the rock, it is rightly said to him as follows: "And upon this rock I will build my Church."

That is, On this faith and confession I will build my Church. Herein shewing that many should believe what Peter had confessed, and raising his understanding, and making him His shepherd.

I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. but I know that since that I have often explained these words of the Lord, "Thou art Peter, and on this rock will I build my Church," as meaning upon Him whom Peter had confessed in the words, "Thou art Christ, the Son of the living God;: and so that Peter, taking his name from this rock, would represent the Church, which is built upon this rock. For it is not said to him, Thou art the rock, but, "Thou art Peter." But the rock was Christ, [ 1Co 10:10 ] whom because Simon thus confessed, as the whole Church confesses Him, he was named Peter. Let the reader choose whether of these two opinions seems to him the more probable.

But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to shew the firmness of this Church thus built upon a rock, He adds, "And the gates of hell shall not prevail against it."

That is, shall not separate it from the love and faith of Me.

I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.

But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.

The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they shew the path of destruction.

He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor against the Church will the gates of hell prevail.

’ This passage is quoted in the Catena from ’Cyril in Lib. Thess.’ but does not occur in any of S. Cyril’s works. On the subject of this interpolation, vid. Launoy’s Epistles, part i. Ep. 1-3. and v. Ep. 9. c. 6-12. From him it appears that, besides the passage introduced into the Catena, S. Thomas ascribes similar ones to S. Cyril in his comment on the Sentences, Lib. iv. cl. 24. 3. and in his books ’contr. impugn.reliq.’ and ’contra errores Graee.’ He is apparently the first to cite them, and they seem to have been written later than Nicholas I. and Leo IX. (A. D. 867-1054.) He was young when he used them, and he is silent about them in his Summa, (which was the work of his last ten years,) in three or four places where the reference might have been expected.)

According to this promise of the Lord, the Apostolic Church of Peter remains pure and spotless from all leading into error, or heretical fraud, above all Heads and Bishops, and Primates of Churches and people, with its own Pontiffs, with most abundant faith, and the authority of Peter. And while other Churches have to blush for the error of some of their members, this reigns alone immoveably established, enforcing silence, and stopping the mouths of all heretics; and we (ed. note: The editions read here, ’et nos necessario salutis,’ the meaning of which, says Nicolai, it is impossible to divine), not drunken with the wine of pride, confess together with it the type of truth, and of the holy apostolic tradition.

Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.

Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, "Thou art Peter;" for every one is a Rock who is an imitator of Christ. But against whomsoever the gates of hell prevail, he is neither to be called a rock upon which Christ builds His Church; neither a Church, or part of the Church, which Christ builds upon a rock.

For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that confession and faith none ought to enter the kingdom of heaven. By the keys of the kingdom He means discernment (margin note: discretio) and power; power, by which he binds and looses; discernment, by which he separates the worthy from the unworthy.

It follows, "And whatsoever thou shalt bind;" that is, whomsoever thou shalt judge unworthy of forgiveness while he lives, shall be judged unworthy with God; and "whatsoever thou shalt loose," that is, whomsoever thou shalt judge worthy to be forgiven while he lives, shall obtain forgiveness of his sins from God.

See how great power has that rock upon which the Church is built, that its sentences are to continue firm as though God gave sentence by it.

See how Christ leads Peter to a high understanding concerning himself. These things that He here promises to give him, belong to God alone, namely to forgive sins, and to make the Church immoveable amidst the storms of so many persecutions and trials.

But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, [ Mat 18:18 ] and is even now in the Bishops and Presbyters in every Church. But Peter received in a special manner the keys of the kingdom of heaven, and a supremacy of judicial power, that all the faithful throughout the world might understand that all who in any manner separate themselves from the unity of the faith, or from communion with him, such should neither be able to be loosed from the bonds of sin, nor to enter the gate of the heavenly kingdom.

This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the different members of the Church should have recourse, if ever they should have dissensions among them.

But if there were many heads in the Church, the bond of unity would be broken. Some say that the words "upon earth" denote that power was not given to men to bind and loose the dead, but the living; for he who should loose the dead would do this not upon earth, but after the earth.

How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults, whether they are among the living, or not. For it is always behoveful to fly from the wicked. Moreover there are divers letters read of Augustine of religious memory, who was of great renown among the African bishops, which affirmed (margin note: see Aug. Ep. 185, 4) that heretics ought to be anathematized even after death. Such an ecclesiastical tradition other African Bishops also have preserved. And the Holy Roman Church also has anathematized some Bishops after death, although no accusation had been brought against their faith in their lifetime. (ed. note: This passage is quoted from the sentence of the Council. It alleges the authority of S. Cyril, from one of whose lost works against Theodorus the sentence beginning, "They are to be avoided, etc," is quoted.)

Bishops and Presbyters, not understanding this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas what will be enquired into before the Lord will be not the sentence of the Priests, but the life of him that is being judged.

We read in Leviticus of the lepers, how they are commanded to shew themselves to the Priests; and if they have the leprosy, then they are made unclean by the Priest; not that the Priest makes them leprous and unclean, but that the Priest has knowledge of what is leprosy and what is not leprosy, and can discern who is clean, and who is unclean. In the same way then as there the Priest makes the leper unclean, here the Bishop or Presbyter binds or looses not those who are without sin, or guilt, but in discharge of his function when he has heard the varieties of their sins, he knows who is to be bound, and who loosed.

Then charged he his disciples that they should tell no man that he was Jesus the Christ.21. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and Chief Priests and Scribes, and be killed, and be raised again the third day.

Seeing Peter had confessed Him to be Christ the Son of the living God, because He would not have them preach this in the mean time, He adds, "Then charged he his disciples that they should tell no man, that he was Jesus the Christ."

When then above He sends His disciples to preach, and commands them to proclaim His advent, this seems contrary to His command here, that they should not say that He is Jesus the Christ. To me it seems that it is one thing to preach Christ, and another to preach Jesus the Christ. Christ is a common title of dignity, Jesus the proper name of the Saviour.

Or they then spake of Him in lowly words, as only a great and wonderful man, but as yet proclaimed Him not as the Christ. Yet if any will have it that He was even at the first proclaimed to be Christ, be may say that now He chose that first short announcement of His name to be left in silence and not repeated, that little which they had heard concerning Christ might be digested into their minds. Or the difficulty may be solved thus: that the fairer relation concerning their preaching Christ does not belong to the time before His Resurrection, but to the time that should be after the Resurrection; and that the command now given is meant for the time present; for it were of no use to preach Him, and to be silent conceiving His cross. Moreover, He commanded them that they should tell no man that He was the Christ, and prepared them that they should afterwards say that He was Christ who was crucified, and who rose again from the dead.

But that none should suppose that this is only any explanation, and not an evangelic interpretation, what follows explains the reasons of His forbidding them to preach Him at that time; "Then began Jesus to shew unto his disciples that he must needs go unto Jerusalem, and suffer many things of the elders and Scribes, and Chief Priests, and be put to death, and rise again the third day."

The meaning is; Then preach Me when I shall have suffered these things, for it will be of no avail that Christ be preached publicly, and His Majesty spread abroad among the people, when after a little time they shall see Him scourged and crucified.

For what having once had root has afterwards been torn up, if it is again planted, is with difficulty retained among the multitude; but what having been once rooted has continued ever after unmoved, is easily brought on to a further growth. He therefore dwells on these sorrowful things, and repeats His discourse upon them, that He may open the minds of His disciples.

And observe that it is not said, ’He began to say,’ or ’to teach,’ but "to shew;" for as things are said to be shewn to the sense, so the things which Christ spake are said to be shewn by Him. Nor indeed do I think, that to those who saw Him suffering many things in the flesh, were those things which they saw so shewn as this representation in words shewed to the disciples the mystery of the passion and resurrection of Christ. At that time, indeed, He only "began to shew them," and afterwards when they were more able to receive it, He shewed them more fully; for all that Jesus began to do, that He accomplished.

He must needs go to Jerusalem, to be put to death indeed in the Jerusalem which is below, but to rise again and reign in the heavenly Jerusalem. But when Christ rose again, and others were risen with Him, they no longer sought the Jerusalem which is beneath, or the house of prayer in it, but that which is above. He suffers many things from the elders of the earthly Jerusalem, that He may be glorified by those heavenly elders who receive His mercies. He rose again from the dead on the third day, that He may deliver from the evil one, and purchase for such as are so delivered this gift, that they be baptized in spirit, soul, and body, in the name of the Father, and the Son, and the Holy Spirit, who are three days perpetually present to those that through them have been made children of light.

Then Peter took him, and began to rebuke him, saying, "Be it far from thee, Lord: this shall not be unto thee."23. But he turned, and said unto Peter, "Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."

While Christ was yet speaking the beginnings of the things which He was shewing unto them, Peter considered them unworthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and acts in no way worthy of blame, he began to rebuke Him; and this is what is said, "And Peter took him, and began to rebuke him."

We have often said that Peter had too hot a zeal, and a very great affection towards the Lord the Saviour. Therefore after that his confession, and the reward of which he had heard from the Saviour, he would not have that his confession destroyed, and thought it impossible that the Son of God could be put to death, but takes Him to him affectionately, or takes Him aside that he may not seem to be rebuking his Master in the presence of his fellow disciples, and begins to chide Him with the feeling of one that loved Him, and to contradict Him, and say, "Be it far from thee, Lord;" or as it is better in the Greek, that is, Be propitious to Thyself, Lord, this shall not be unto Thee.

As though Christ Himself had needed a propitiation. His affection Christ allows, but charges him with ignorance; as it follows, "He turned and said unto Peter, Get thee behind me, Satan, thou art an offence unto me."

The Lord, knowing the suggestion of the craft of the devil, says to Peter, "Get thee behind me;" that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, "Satan, thou art an offence unto me." For we cannot suppose that the name of Satan, and the sin of being an offence, would be imputed to Peter after those so great declarations of blessedness and power that had been granted him.

But to me this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that that blessedness of power was promised to Peter in time to come, not given him at the time present; had it been conveyed to him immediately, the error of a false confession would never have found place in him.

For what wonder is it that this should befal Peter, who had never received a revelation concerning these things? For that you may learn that confession which he made concerning Christ was not spoken of himself, observe how in these things which had not been revealed to him, he is at a loss. Estimating the things of Christ by human and earthly principles, he judged it mean and unworthy of Him that He should suffer. Therefore the Lord added, "For thou savourest not the things that be of God, but the things that be of men."

As much as to say; It is of My will, and of the Father’s will, that I should die for the salvation of men; you considering only your own will would not that the grain of wheat should fall into the ground, that it may bring forth much fruit; therefore as you speak what is opposed to My will, you ought to be called My adversary. For Satan is interpreted ’adverse’ or ’contrary.’

Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, "Get thee behind me, Satan;" that is, follow me, thou that art contrary to my will; to the Devil it is said, "Go thy way, Satan," understanding not ’behind me,’ but ’into everlasting fire.’

He said therefore to Peter, "Get thee behind me," as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, "Thou art an offence unto me, when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them?" [ Psa 119:165 ] It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, "Who is offended, and I burn not?" [ 2Co 11:11 ]

Cæarea Philippi, was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. (St. John Chrysostom, hom. lv.) --- The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan.

Some say, &c. Herod thought that Christ was the Baptist, on account of his prodigies. (St. Matthew xiv. 2.) Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; behold I will send you Elias; 2d. on account of the greatness of his miracles; 3d. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother's womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: he is a lover of his brethren. Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in St. Luke, that one of the ancient prophets had arisen again. (Denis the Carthusian)

Whom do you say that I am? You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects they will have a juster conception of him. (St. John Chrysostom, hom. lv.)

Simon Peter answering. As Simon Peter had been constituted the first in the college of apostles, (Matthew x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus Sts. Chrysostom, Cyril, Ambrose, Augustine, and Tirinus. When our Saviour inquired the opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. (St. John Chrysostom, hom. lv.) --- Tu es Christus, filius Dei vivi; or, as it is in the Greek, o christos, o vios; The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: Greek: o vios, the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. --- Thou art[1] Christ, the Son of the living God, not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. (Witham)

Tu es Christus, Filius Dei vivi. Greek: o christos o vios tou theou. Where the Greek articles seem significant.

Blessed art thou, Simon Bar-Jona. Greek: Simon is undoubtedly Greek: Sumeon, as written 2 Peter i. 1. Greek: Bariona is son of Jona, or John, an abridgment for Greek: Barioanna. Bar, in Chaldaic, is son; hence St. Peter is called, in John xi, 16. and 17, Simon, son of John. It was customary with the Jews to add to a rather common name, for the sake of discrimination, a Greek: patronumikon, or patronymic, as appears from Matthew x. 3. and xxiii. 35. Mark ii. 14. John vi. 42. (Pastorini)

Greek: Kago. And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. (Tirinus) --- In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between patra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. (Bible de Vence) --Thou art Peter;[2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true St. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon this faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as St. Paul tells the Ephesians; Chap. ii, ver. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apocalypse xxi. 14. In the mean time, St. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. (Witham) --- Thou art Peter, &c. As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. --- Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. (Matthew vii. 24, 25.) --- The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. (Challoner) --- The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. (Bible de Vence)

St. Augustine, serm. 13, de Verbis Domini, in the new edit. serm. 76. t. v. p. 415, expounds these words super hanc Petram, i.e. super hanc Petram, quam confessus es, super meipsum. See also tract. 24. in Joan, t. iii. p. 822. But he elsewhere gave the common interpretation, as he says, lib. i. Retrac. and in Psal. lxix. Petrus, qui paulo ante Christum confessus erat filium Dei, & in illa Confessione appellatus erat Petra, super quam fabrificatur Ecclesia, &c. See St. Jerome on this place, lib. iii. p. 97. ædificabo (inquit Christus) super te Ecclesiam meam. (St. John Chrysostom hom. lv. in Matt. &c.)

And I will give to thee the keys, &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to St. Peter and to his successor, as head of the Catholic Church. --- And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power. (Witham) --- Loose on earth. The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. (Challoner) --- Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says St. John Chrysostom nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2d. by enjoining penance for sins forgiven; 3d. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. (Tirinus) --- The terms binding and loosing, are equivalent to opening and shutting, because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. (Bible de Vence) --- Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: "As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and upon thee, who art this rock, I will build my making laws to govern my Church." (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: " What is here meant by the keys, is best understand by Isaias xxii. 22, where they signified ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it."

Tell no one that he was Jesus, the Christ. In some manuscripts both Greek and Latin, the name Jesus is not here found, and many interpreters think it superfluous in this place. The Greek expressly says the Christ adjoining the article, which the Latin tongue does not express. (Bible de Vence) --- "In a preceding part of Scripture, Jesus sending his apostles, commanded them to publish his coming; but here he seems to give a contrary mandate, tell no one, &c. but in my opinion it is one thing to preach the Christ, and another to preach Christ Jesus; for Christ is a name of dignity, but Jesus is the particular name of the Redeemer." (St. Jerome) --- He did not forbid them to teach that there was a Messias a Redeemer, but to declare then that he was the person; 2d. the disciples (Matthew x,) are not sent to preach the gospel, strictly speaking, but only to prepare the minds and hearts of the people for the coming of the Messias, as is evident from Matthew x. 23. See Mark xiv. 61. and 62. John v. 18. and viii. 58. and x. 30. and xi. 27. But why did he lay this injunction? To avoid the envy of the Scribes, and not to appear to raise his own glory. He wished the people to be induced to own him for their Messias, not from the testimony of his retainers, but from his miracles and doctrines; and lastly, because as his time was not yet come, the apostles were not yet fit to deliver, nor the people to receive, this grand tenet. (Mat. Polus.) --- It might moreover have proved a hinderance to his death.

From that time, &c. Now when the apostles firmly believed that Jesus was the Messias, and the true Son of God, he saw it necessary to let them know he was to die an infamous death on the cross, that they might be disposed to believe that mystery; (Witham) and that they might not be too much exalted with the power given to them, and manifestation made to them. (Haydock)

Peter taking him, &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to reprehend him,[3] saying, Lord, far be it from thee, God forbid, &c. (Witham)

Increpare Greek: epitiman, by saying absit a te Domine, Greek: ileos soi, propitius sit tibe Deus, &c.

Go after me, Satan.[4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify come after me, or follow me, I have put, with the Rheims translation, go after me. Satan is the same as an adversary: (Witham) and is here applied to Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil's kingdom. He did not understand that there was nothing more glorious than to make of one's life a sacrifice to God. (Bible de Vence) --- Thou dost not, i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the rock in the preceding verses, appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as St. Augustine and theologians affirm Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, St. Peter was not, as St. Jerome says, appointed the pillar of the Church till after Christ's resurrection. (Tirinus) --- And it was not till the night before Christ suffered that he said to Peter: Behold, Satan hath desired to have thee; but I have prayed for thee, that "thy faith fail not," and thou being once converted confirm thy brethren. (Luke xxii. 31.) (Haydock)

Vade post me, Greek: upage opiso mou.

13 When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

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 ( Luke i. 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. vii. 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, John x. 24, 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 ( v. 14 ), Some say, thou art John the Baptist, &c. There were some that said, he was the Son of David ( ch. xii. 23 ), and the great Prophet, John vi. 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, Luke xii. 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 ( ch. xiv. 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. vii. 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 ( ch. iv. 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. i. 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, ch. xxiii. 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? v. 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, v. 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 ( Mark ix. 38 ), Thomas, Philip, and Jude, John xiv. 5 , 8 , 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 hâc 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 ( John vi. 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 ( v. 17-19 ); in which Peter is replied to, both as a believer and as an apostle.

[1.] As a believer, v. 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, 1 Sam. x. 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, " Ps. lxxxix. 15 . Blessed are your eyes, ch. xiii. 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, Phil. i. 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, Ps. cxv. 1 ; 1 Cor. iv. 7 .

[2.] Christ replies to him as an apostle or minister, v. 18, 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. iii. 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, Ps. xci. 11 , which he perverted to his own purpose, ch. iv. 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, Zech. vi. 11-13 . Herein Solomon was a type of Christ, and Cyrus, Isa. xliv. 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, 1 Pet. ii. 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. xxviii. 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, Ps. lxi. 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 ( John i. 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," 2 Pet. i. 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. ii. 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. xxi. 14 . Now Peter being that apostle by whose hand the first stones of the church were laid, both in Jewish converts ( Acts ii. ), and in the Gentile converts ( Acts x. ), 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. ii. 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 ( John ii. 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 1 Cor. iii. 11 ; 1 Pet. ii. 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, 1 Cor. xv. 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 ( Ps. lxxxiii. 4 ), to devour the man-child ( Rev. xii. 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, Ps. cxxix. 1, 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. xii. 14 ), cast down but not destroyed ( 2 Cor. iv. 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, 1 Pet. i. 5 .

Secondly, The other part of this charter is, to settle the order and government of the church, v. 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 cælorum 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, Acts x. 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, Ephes. iv. 8 ; then this power was actually given, not to Peter only, but to all the rest, ch. xxviii. 19, 20 ; John xx. 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, 1 Cor. v. 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, Acts i. 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 ( Luke xii. 42 ), and deny it as there is occasion, according to the rules of the family. Ministers are stewards, 1 Cor. iv. 1 ; Tit. i. 7 . Eliakim, who had the key of the house of David, was over the household, Isa. xxii. 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, Ps. cv. 21, 22 . When the stores and treasures of the house are shut up from any, they are bound, interdico tibi aquâ 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, 1 Thess. ii. 13 ; John xii. 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, Acts xx. 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, Acts xiii. 46 ; xviii. 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 Acts viii. 21 ; 1 Cor. v. 1 ; 2 Cor. ii. 7 ; 1 Tim. i. 20 ), which ministers may still make a judgment upon, if they be skilful and faithful.

21 From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

We have here Christ's discourse with his disciples concerning his own sufferings; in which observe,

I. Christ's foretelling of his sufferings. Now he began to do it, and from this time he frequently spake of them. Some hints he had already given of his sufferings, as when he said, Destroy this temple: when he spake of the Son of man being lifted up, and of eating his flesh, and drinking his blood: but now he began to show it, to speak plainly and expressly of it. Hitherto he had not touched upon this, because the disciples were weak, and could not well bear the notice of a thing so very strange, and so very melancholy; but now that they were more ripe in knowledge, and strong in faith, he began to tell them this. Note, Christ reveals his mind to his people gradually, and lets in light as they can bear it, and are fit to receive it.

From that time, when they had made that full confession of Christ, that he was the Son of God, then he began to show them this. When he found them knowing in one truth, he taught them another; for to him that has, shall be given. Let them first be established in the principles of the doctrine of Christ, and then go on to perfection, Heb. vi. 1 . If they had not been well grounded in the belief of Christ's being the Son of God, it would have been a great shaking to their faith. All truths are not to be spoken to all persons at all times, but such as are proper and suitable to their present state. Now observe,

1. What he foretold concerning his sufferings, the particulars and circumstances of them, and all surprising.

(1.) The place where he should suffer. He must go to Jerusalem, the head city, the holy city, and suffer there. Though he lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered, there therefore he must die, who is the great sacrifice.

(2.) The persons by whom he should suffer; the elders, and chief priests, and scribes; these made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people. Those that should have been most forward in owning and admiring Christ, were the most bitter in persecuting him. It was strange that men of knowledge in the scripture, who professed to expect the Messiah's coming, and pretended to have something sacred in their character, should use him thus barbarously when he did come. It was the Roman power that condemned and crucified Christ, but he lays it at the door of the chief priests and scribes, who were the first movers.

(3.) What he should suffer; he must suffer many things, and be killed. His enemies' insatiable malice, and his own invincible patience, appear in the variety and multiplicity of his sufferings (he suffered many things) and in the extremity of them; nothing less than his death would satisfy them, he must be killed. The suffering of many things, if not unto death, is more tolerable; for while there is life, there is hope; and death, without such prefaces, would be less terrible; but he must first suffer many things, and then be killed.

(4.) What should be the happy issue of all his sufferings; he shall be raised again the third day. As the prophets, so Christ himself, when he testified beforehand his sufferings, testified withal the glory that should follow, 1 Pet. i. 11 . His rising again the third day proved him to be the Son of God, notwithstanding his sufferings; and therefore he mentions that, to keep up their faith. When he spoke of the cross and the shame, he spoke in the same breath of the joy set before him, in the prospect of which he endured the cross, and despised the shame. Thus we must look upon Christ's suffering for us, trace in it the way to his glory; and thus we must look upon our suffering for Christ, look through it to the recompence of reward. If we suffer with him, we shall reign with him.

2. Why he foretold his sufferings. (1.) To show that they were the product of an eternal counsel and consent; were agreed upon between the Father and the Son from eternity; Thus is behoved Christ to suffer. The matter was settled in the determinate counsel and foreknowledge, in pursuance of his own voluntary susception and undertaking for our salvation; his sufferings were no surprise to him, did not come upon him as a snare, but he had a distinct and certain foresight of them, which greatly magnifies his love, John xviii. 4 . (2.) To rectify the mistakes which his disciples had imbibed concerning the external pomp and power of his kingdom. Believing him to be the Messiah, they counted upon nothing but dignity and authority in the world; but here Christ reads them another lesson, tells them of the cross and sufferings; nay, that the chief priests and the elders, whom, it is likely, they expected to be the supports of the Messiah's kingdom, should be its great enemies and persecutors; this would give them quite another idea of that kingdom which they themselves had preached the approach of; and it was requisite that this mistake should be rectified. Those that follow Christ must be dealt plainly with, and warned not to expect great things in this world. (3.) It was to prepare them for the share, at least, of sorrow and fear, which they must have in his sufferings. When he suffered many things, the disciples could not but suffer some; if their Master be killed, they will be seized with terror; let them know it before, that they may provide accordingly, and, being fore- warned, may be fore- armed.

II. The offence which Peter took at this he said, Be it far from thee, Lord: probably he spake the sense of the rest of the disciples, as before, for he was chief speaker. He took him, and began to rebuke him. Perhaps Peter was a little elevated with the great things Christ had how said unto him, which made him more bold with Christ than did become him; so hard is it to keep the spirit low and humble in the midst of great advancements!

1. It did not become Peter to contradict his Master, or take upon him to advise him; he might have wished, that, if it were possible, this cup might pass away, without saying so peremptorily, This shall not be, when Christ had said, It must be. Shall any teach God knowledge? He that reproveth God, let him answer it. Note, When God's dispensations are either intricate or cross to us, it becomes us silently to acquiesce in, and not to prescribe to, the divine will; God knows what he has to do, without our teaching. Unless we know the mind of the Lord, it is not for us to be his counsellors, Rom. xi. 34 .

2. It savoured much of fleshly wisdom, for him to appear so warmly against suffering, and to startle thus at the offence of the cross. It is the corrupt part of us, that is thus solicitous to sleep in a whole skin. We are apt to look upon sufferings as they relate to this present life, to which they are uneasy; but there are other rules to measure them by, which, if duly observed, will enable us cheerfully to bear them, Rom. viii. 18 . See how passionately Peter speaks: " Be it far from thee, Lord. God forbid, that thou shouldst suffer and be killed; we cannot bear the thoughts of it." Master, spare thyself: so it might be read; hileos soi, kyrie —" Be merciful to thyself, and then no one else can be cruel to thee; pity thyself, and then this shall not be to thee. " He would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. He intimates, likewise, the improbability of the thing, humanly speaking; " This shall not be unto thee. It is impossible that one who hath so great an interest in the people as thou hast, should be crushed by the elders, who fear the people: this can never be; we that have followed thee, will fight for thee, if occasion be; and there are thousands that will stand by us."

III. Christ's displeasure against Peter for this suggestion of his, v. 23 . We do not read of any thing said or done by any of his disciples, at any time, that he resented so much as this, though they often offended.

Observe, 1. How he expressed his displeasure: He turned upon Peter, and (we may suppose) with a frown said, Get thee behind me, Satan. He did not so much as take time to deliberate upon it, but gave an immediate reply to the temptation, which was such as made it to appear how ill he took it. Just now, he had said, Blessed art thou, Simon, and had even laid him in his bosom; but here, Get thee behind me, Satan; and there was cause for both. Note, A good man may by a surprise of temptation soon grow very unlike himself. He answered him as he did Satan himself, ch. iv. 10 . Note, (1.) It is the subtlety of Satan, to send temptations to us by the unsuspected hands of our best and dearest friends. Thus he assaulted Adam by Eve, Job by his wife, and here Christ by his beloved Peter. It concerns us therefore not to be ignorant of his devices, but to stand against his wiles and depths, by standing always upon our guard against sin, whoever moves us to it. Even the kindnesses of our friends are often abused by Satan, and made use of as temptations to us. (2.) Those who have their spiritual senses exercised, will be aware of the voice of Satan, even in a friend, a disciple, a minister, that dissuades them from their duty. We must not regard who speaks, so much as what is spoken; we should learn to know the devil's voice when he speaks in a saint as well as when he speaks in a serpent. Whoever takes us off from that which is good, and would have us afraid of doing too much for God, speaks Satan's language. (3.) We must be free and faithful in reproving the dearest friend we have, that saith or doth amiss, though it may be under colour of kindness to us. We must not compliment, but rebuke, mistaken courtesies. Faithful are the wounds of a friend. Such smitings must be accounted kindnesses, Ps. cxli. 5 . (4.) Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not parleyed with.

2. What was the ground of this displeasure; why did Christ thus resent a motion that seemed not only harmless, but kind? Two reasons are given:

(1.) Thou art an offence to me — Skandalon mou ei — Thou art my hindrance (so it may be read); "thou standest in my way." Christ was hastening on in the work of our salvation, and his heart was so much upon it, that he took it ill to be hindered, or tempted to start back from the hardest and most discouraging part of his undertaking. So strongly was he engaged for our redemption, that they who but indirectly endeavoured to divert him from it, touched him in a very tender and sensible part. Peter was not so sharply reproved for disowning and denying his Master in his sufferings as he was for dissuading him from them; though that was the defect, this the excess, of kindness. It argues a very great firmness and resolution of mind in any business, when it is an offence to be dissuaded, and a man will not endure to hear any thing to the contrary; like that of Ruth, Entreat me not to leave thee. Note, Our Lord Jesus preferred our salvation before his own ease and safety; for even Christ pleased not himself ( Rom. xv. 3 ); he came into the world, not to spare himself, as Peter advised, but to spend himself.

See why he called Peter Satan, when he suggested this to him; because, whatever stood in the way of our salvation, he looked upon as coming from the devil, who is a sworn enemy to it. The same Satan that afterward entered into Judas, maliciously to destroy him in his undertaking, here prompted Peter plausibly to divert him from it. Thus he changes himself into an angel of light.

Thou art an offence to me. Note, [1.] Those that engage in any great good work must expect to meet with hindrance and opposition from friends and foes, from within and from without. [2.] Those that obstruct our progress in any duty must be looked upon as an offence to us. Then we do the will of God as Christ did, whose meat and drink it was to do it, when it is a trouble to us to be solicited from our duty. Those that hinder us from doing or suffering for God, when we are called to it, whatever they are in other things in that they are Satans, adversaries to us.

For the exposition, see on Mr 8:11-21 .

The time of this section-- which is beyond doubt, and will presently be mentioned--is of immense importance, and throws a touching interest around the incidents which it records.

Peter's Confession, and the Benediction Pronounced upon Him. ( Mt 16:13-20 ).

13. When Jesus came into the coasts-- "the parts," that is, the territory or region. In Mark ( Mr 8:27 ) it is "the towns" or "villages."

of Cæsarea Philippi-- It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea ( Ac 10:1 ) on the northeast coast of the Mediterranean Sea. [Josephus, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.

he asked his disciples-- "by the way," says Mark ( Mr 8:27 ), and "as He was alone praying," says Luke ( Lu 9:18 ).

saying, Whom-- or more grammatically, "Who"

do men say that I the Son of man am?-- (or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mr 8:27; Lu 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" ( He 5:7 ). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.

14. And they said, Some say that thou art John the Baptist-- risen from the dead. So that Herod Antipas was not singular in his surmise ( Mt 14:1 , 2).

some, Elias-- (Compare Mr 6:15 ).

and others, Jeremias-- Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"

or one of the prophets-- or, as Luke ( Lu 9:8 ) expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark ( Mr 6:15 ) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.

15. He saith unto them, But whom-- rather, "who."

say ye that I am?-- He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain" ( Is 49:4 ): Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.

16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God-- He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth--not in a tame, prosaic acknowledgment, "I believe that Thou art," &c.-- but in the language of adoration--such as one uses in worship, "Thou Art the Christ, the Son of the Living God!" He first owns Him the promised Messiah (see on Mt 1:16 ); then he rises higher, echoing the voice from heaven--"This is My beloved Son, in whom I am well pleased"; and in the important addition--"Son of the Living God"--he recognizes the essential and eternal life of God as in this His Son--though doubtless without that distinct perception afterwards vouchsafed.

17. And Jesus answered and said unto him, Blessed art thou-- Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time--so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.

Simon Bar-jona-- or, "son of Jona" ( Joh 1:42 ), or "Jonas" ( Joh 21:15 ). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him.

for flesh and blood hath not revealed it unto thee-- "This is not the fruit of human teaching."

but my Father which is in heaven-- In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on Joh 20:17 ), but either "your Father"--when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so--or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."

18. And I say also unto thee-- that is, "As thou hast borne such testimony to Me, even so in return do I to thee."

That thou art Peter-- At his first calling, this new name was announced to him as an honor afterwards to be conferred on him ( Joh 1:43 ). Now he gets it, with an explanation of what it was meant to convey.

and upon this rock-- As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as Webster and Wilkinson remark, it is perfect, Pierre--pierre.

I will build my Church-- not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His Own; a magnificent expression regarding Himself, remarks Bengel--nowhere else occurring in the Gospels.

and the gates of hell-- "of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.

19. And I will give unto thee the keys of the kingdom of heaven-- the kingdom of God about to be set up on earth

and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven-- Whatever this mean, it was soon expressly extended to all the apostles ( Mt 18:18 ); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on Mt 18:18 . One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles--a thing conclusive against the Romish claims in behalf of that apostle.

20. Then charged he his disciples that they should tell no man that he was Jesus the Christ-- Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.

Announcement of His Approaching Death and Rebuke of Peter ( Mt 16:21-28 ).

The occasion here is evidently the same.

21. From that time forth began Jesus to show unto his disciples-- that is, with an explicitness and frequency He had never observed before.

how that he must go unto Jerusalem and suffer many things-- "and be rejected," ( Mr 8:31 ; Lu 9:22 ).

of the elders and chief priests and scribes-- not as before, merely by not receiving Him, but by formal deeds.

and be killed, and be raised again the third day-- Mark ( Mr 8:32 ) adds, that "He spake that saying openly"--"explicitly," or "without disguise."

22. Then Peter took him-- aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.

and began to rebuke him-- affectionately, yet with a certain generous indignation, to chide Him.

saying, Be it far from thee: this shall not be unto thee-- that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf ( Joh 18:10 ).

23. But he turned, and said-- in the hearing of the rest; for Mark ( Mr 8:33 ) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also.

Get thee behind me, Satan-- the same words as He had addressed to the Tempter ( Lu 4:8 ); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" ( Ac 28:5 ). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror.

thou art an offence-- a stumbling-block.

unto me-- "Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"

for thou savourest not-- thou thinkest not.

the things that be of God, but those that be of men-- "Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.