Exegetical and Hermeneutical Commentary of Matthew 16:15
He saith unto them, But whom say ye that I am?
Mark saith, Mar 8:29, Thou art the Christ. Luke saith, Luk 9:20, Peter answering said, The Christ of God, that is, the Messiah. You that are my disciples and apostles, what is your opinion of me? Our Lord expects not only faith in our hearts, but the confession of our lips, Rom 10:10.
And Simon Peter answered, not because he had any priority amongst the apostles, but he was of a more quick and fervid temper than the rest, and so speaketh first; they silently agreed to what he said. What he saith is but little, but of that nature that it is the very foundation of the gospel.
Thou art Christ, the Anointed, the person of old promised to the world under the name of the Messiah, Dan 9:25,26.
The Son, not by adoption, but by nature for they believed John the Baptist, Elias, and the old prophets the sons of God by grace. It is plain Peter means more than that.
Of the living God. Our Lord had asked, Whom do men say that I the Son of man am? And in the same sense he speaks to the disciples, Whom do ye say that I the Son of man am? Lord, saith Peter, we believe that thou the Son of man
art the Christ, the Son of the living God. God is often in Scripture called the living God, in opposition to idols, which had eyes and saw not, ears and heard not, nor had any life in them, Gen 16:13; Heb 3:12; 9:14 &c. So as here we have a full and plain confession of that doctrine, which is the foundation of the gospel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. He saith unto them, Butwhomrather, “who.”
say ye that I am?Hehad never put this question before, but the crisis He was reachingmade it fitting that He should now have it from them. We may supposethis to be one of those moments of which the prophet says, in Hisname, “Then I said, I have labored in vain; I have spent mystrength for naught, and in vain” (Isa49:4): Lo, these three years I come seeking fruit on this figtree; and what is it? As the result of all, I am taken for John theBaptist, for Elias, for Jeremias, for one of the prophets. Yet somethere are that have beheld My glory, the glory as of theOnly-begotten of the Father, and I shall hear their voice, for it issweet.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He saith unto them, but whom say ye that I am?] Without taking any further notice, or making any reflections on the different sentiments of men concerning him, he put this question to his disciples, and which is what he had chiefly in view, that he might have their sense of him; and which he puts in a different form, and leaves out the phrase, the son of man, because they knew he was more than a man: nor was his mean appearance an offence to them; they had believed in him, became his disciples, and were followers of him: but it was not enough to believe in him, they must confess him; both are necessary: therefore he does not say, whom believe ye, but whom say ye that I am? You who have been with me so long from the beginning; you who have heard so many discourses from me, and have seen so many miracles wrought by me; and who are to be the teachers of others, to preach my Gospel, and publish my salvation to Jews and Gentiles, what have you to say of me? Whom do you say I am? as for those men, it is no great matter who they say I am; but of great moment and consequence are your sense and confession of me. Such who have long sat under a Gospel ministry, or who have been long in the church and school of Christ, it is expected of them, that they should know more of Christ than others; and should be come to a point about his person and office, and be ready to make a confession of their faith, and give a reason of their hope in him; and especially such who are, or are to be preachers of Christ to others: these ought to be well acquainted with him, who, and what he is; they should have no doubt, nor hesitation in their minds, about him, but be fully satisfied concerning him; and be free, and open, and ready to declare what they know and believe of him.
Fuente: John Gill’s Exposition of the Entire Bible
But who say ye that I am? ( ?). This is what matters and what Jesus wanted to hear. Note emphatic position of
hmeis , “But you, who say ye that I am?”
Fuente: Robertson’s Word Pictures in the New Testament
Thou art the Christ. Compare on 1 1. Note the emphatic and definite force of the article in Peter’s confession, and also the emphatic position of the pronoun (su, thou) : “Thou art the anointed, the Son of the God, the living.”
Fuente: Vincent’s Word Studies in the New Testament
15. But who do you say that I am? Here Christ distinguishes his disciples from the rest of the crowd, to make it more fully evident that, whatever differences may exist among others, we at least ought not to be led aside from the unity of faith. They who shall honestly submit to Christ, and shall not attempt to mix with the Gospel any inventions of their own brain, will never want the true light. But here the greatest vigilance is necessary, that, though the whole world may be carried away by its own inventions, believers may continually adhere to Christ. As Satan could not rob the Jews of the conviction which they derived from the Law and the Prophets, that Christ would come, he changed him into various shapes, and, as it were, cut him in pieces. His next scheme was, to bring forward many pretended Christs, that they might lose sight of the true Redeemer. By similar contrivances, he continued ever afterwards either to tear Christ in pieces, or to exhibit him under a false character. Among the confused and discordant voices of the world, let this voice of Christ perpetually sound in our ears, which calls us away from unsettled and wavering men, that we may not follow the multitude, and that our faith may not be tossed about amongst the billows of contending opinions.
Fuente: Calvin’s Complete Commentary
(15) Whom say ye?The pronoun is doubly emphasised in the Greek, But yewhom say ye . . .? The question is, as has been said, parallel in tone, though not in form, to that of Joh. 6:67. Had they still a distinct faith of their own? or were they, too, falling back into these popular surmises?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Whom say ye Now comes the important question for which the whole occasion is appointed. Observe, the question is put to them all and not to Peter alone. It is, “Whom say YE?” not whom sayest thou? The disciples as an entire body have, thus far, been concerned. As this question is put to them all, of course the answerer, Peter, is simply the spokesman or representative of them all. He is the foreman of the jury, who answers the Judge and pronounces the verdict for all the rest; and he receives an investiture from Christ for them all. See note on Mat 4:18.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He says to them, “But who do you say that I am?” ’
Then Jesus directly challenges His disciples as to Whom they think He is. They had had plenty of time to make their minds up, and He had in the past given them much to think about. Now He will discover what they have really learned.
Fuente: Commentary Series on the Bible by Peter Pett
The confession:
v. 15. He saith unto them, But whom say ye that I am?
v. 16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
v. 17. And Jesus answered and said unto him, Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.
v. 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. Here was the time of decision, for a declaration of personal faith. “This was the decisive moment in which the separation of the New Testament Church from the Old Testament theocracy was to be made. The hour had come for the utterance of a distinct Christian confession. ” The disciples met this test of their understanding and faith in a splendid manner. Simon Peter, impetuous, emotional, energetic, outspoken, gave an answer in the name of the apostles, as their spokesman, voicing, in a short declaration, their opinion and unanimous agreement: “Thou art the Christ, the Son of the living God. ” This was not the sense which the Jewish traditional idea connected with the word Messiah, a mere deliverer from earthly bondage, but a concise and still comprehensive confession of the Christhood, the divinity, the deity of Jesus. It expressed their faith in Him as the promised Redeemer. It was a reply and correlate to Christ’s “Son of Man” in verse 13. It was a decided, solemn, and deep declaration, spoken with emotion and a sense of the gravity of the circumstances. “Therefore the entire Apostolic Creed is included in these words: ‘Thou art the Christ, the Son of the living God’; namely, that He is the Son of God, the almighty Father, the Creator of heaven and earth, and that our Lord Jesus Christ was conceived of the Holy Ghost, born of the Virgin Mary, that He suffered for us, that He died and was raised from the dead, and sitteth at the right hand of God the Father, because He is Son, Judge, and Lord over all; that He distributes forgiveness of sins through the Holy Ghost, unto the resurrection and to eternal life.”
Jesus was highly pleased with this confession which Peter had made in the name of the apostles. He calls him happy, blessed, in the sense of possessing happiness as a given glory. Jesus was satisfied as to the quality of Peter’s faith. He addresses him in a solemn manner: Simon, the son of Jona. But He explains the blessedness by placing the credit where it properly belongs. For what Peter here had confessed as his faith was no vain, human illusion which flesh and blood, his own nature and reason, had revealed to him. It was a revelation of God Himself. The right knowledge of Jesus Christ, true faith, is God’s work and gift. It is not a deceitful, human imagination, but divine certainty. Happy, blessed, is he that makes this confession the faith of his heart.
The Lord adds a promise which concerns the entire Church till the end of time. Solemnly addressing Peter, the spokesman of the Twelve, He tells him, with a fine play on words, that upon his rocklike confession He will build His Church. He does not say: On thee, but: “On this rock. ” The gist of the passage is: Peter-like faith in Jesus, expressed in the same bold manner, by open confession of the mouth, admits into the kingdom of heaven, into the Church of Jesus Christ. Or, as Luther expresses it: “On this rock, understand, not which thou art; for thy person would be too weak for such foundation; but upon the confession of faith which makes thee a rock, I will build my Church. This foundation can hold and is strong enough; the devil will not be able to throw it over or throw it down. ” Against this Church, as it is built, and because it is built upon this rock, the gates of hell cannot prevail, all the powers of hell cannot conquer it. It is strong, enduring, so long as the faith in the Father and in Jesus Christ, His Son, our Redeemer, and in the Spirit, as giving this blessed certainty, reigns in it.
The Primacy of Peter
The doctrine of the primacy of Peter and of the supremacy of the popes, which is derived there from, is insisted upon by the Catholic theologians with the greatest vehemence. “From the very fact of the existence of a supreme head in the Jewish Church; from the fact that a head is always necessary for civil governments, for families, and corporations; from the fact, especially, that a visible head is essential to the maintenance of unity in the Church, while the absence of a head necessarily leads to anarchy, we are forced to conclude, even though positive evidence were wanting, that, in the establishment of His Church, it must have entered into the mind of the divine Lawgiver to place over it a primate invested with superior judicial powers. But have we any positive proof that Christ did appoint a supreme ruler over His Church? To those, indeed, who read the Scriptures with the single eye of pure intention, the most abundant evidence of this fact is furnished. To my mind, the New Testament establishes no doctrine, unless it satisfies every candid reader that our Lord gave plenipotentiary powers to Peter to govern the whole Church. ” The promise of the primacy, according to Catholic theologians, is found Mat 16:16-19, and its fulfillment Joh 21:15-17, the word “sheep” there being applied to the pastors, and “lambs” to the lay people.
It would lead us too far afield, were we to follow up all the logical and historical inaccuracies contained in the one paragraph quoted above. We may say, however, in passing: Strange that this “single eye of pure intention” was lacking in the Church of the first centuries, that it took fully ten centuries for the Roman bishop to establish his supremacy, and that at no time the entire Church recognized him as the vice-regent of Christ with plenipotentiary powers.
One thing is established beyond the shadow of a doubt, namely, that the Pope cannot base his primacy upon the text Mat 16:18. To refer the word “rock” to the person of Peter would mean indeed to call “our Lord’s good grammar and common sense” into question. If He had intended to make Peter His viceroy here on earth. He would have said: Upon thee, or: Upon Peter. But He advisedly uses a word for rock which is employed throughout the entire New Testament to refer to Christ and His Word as the foundation of the Church. For the confession of Christ is His name, a part of His divine essence. “It cannot mean anything else than that Peter, being established himself upon the foundation that has been laid, was now qualified by his testimony to bear up the faith of future members of the Church, was now, and whenever he would repeat his witness for Christ in the future, a part of the foundation of the apostles, Eph 2:20, on which the entire Church rests, with Jesus Christ Himself the chief cornerstone.”
It is interesting to know, in this connection, that the passage in question was not always understood by the leaders of the Roman Church as referring to a supposed primacy of Peter. Without taking into account the many witnesses of the subapostolic age, we refer only to one manuscript. It is a Latin manuscript from Spain, dating back to the Presbyter Beatus, who lived in the eighth century. The text reads: “I say unto thee. Upon this rock shall be built by the Holy Spirit His disciples,” and the comment written in the text: “Christians are called after Christ; therefore the Lord said, ‘Upon this rock shall be built by the Holy Spirit His disciples,'” and, “This is the first church that was founded at the first by the Spirit upon the Rock, Christ. ” And in a remarkable discourse on “Peter the Rock” found at Mount Sinai a few decades ago, there is a most elaborate argument that the Church was founded, not upon Peter, but upon Christ the Rock.
To insist upon Mat 16:18, and omit all reference to Mat 18:18 and Joh 20:22-23, not to mention the many passages in which Christ is called the one and only rock-foundation of His Church, is to employ exegetical subtlety. Luther’s words concerning our text will bear repetition: “As though He would say: Truly, thou hast hit upon it, for everything depends upon that; that is My Church which has this revelation that I am Christ, the Son of the living God. On this rock will I build My Church… For I am the absolutely reliable and unconquerable Foundation of the Church, that is, of those who, like thee, believe and confess. For through Me they will overcome, in Me they will have peace, and be able to do all things… But what need is there of many words? The Church must necessarily be based and built upon a living, eternal foundation, and upon such a rock as will continue with her unto the end of the world, and thus be a conqueror of hell. But Peter the apostle, aside from the fact that he was a sinful man, has died, just as did all the other saints, and he himself was built upon this Rock of the Church. Therefore this passage has nothing to do with the papal tyranny.”
“They cite against us certain passages, vis. , Mat 16:18-19: ‘Thou art Peter, and upon this rock I will build My Church’; also: ‘I will give unto thee the keys’; also Joh 21:15: ‘Feed My sheep,’ and some others. But since this entire controversy has been fully and accurately treated of elsewhere in the books of our theologians, and all things cannot be reviewed in this place, we refer to those writings, and wish them to be regarded as repeated. Yet we will briefly reply concerning the interpretation of the passages quoted. In all these passages Peter is the representative of the entire assembly of the apostles, as appears from the text itself. For Christ asks not Peter alone, but says: ‘Whom do ye say that I am?’ And what is here said in the singular number: ‘I will give unto thee the keys; and whatsoever thou shalt bind,’ etc. , is elsewhere expressed in the plural, Mat 18:18: ‘Whatsoever ye shall bind,’ etc. And in Joh 20:23: ‘Whosesoever sins ye remit,’ etc. These words testify that the keys are given alike to all the apostles, and that all the apostles are alike sent forth. In addition to this, it is necessary to confess that the keys pertain not to the person of a particular man, but to the Church, as many most clear and firm arguments testify. For Christ, speaking concerning the keys, Mat 18:19, adds: ‘If two of you shall agree on earth,’ etc. Therefore He grants the keys to the Church principally and immediately; just as also for this reason the Church has principally the right of calling. Therefore it is necessary in these passages that Peter be the representative of the entire assembly of the apostles, and for this reason they do not ascribe any prerogative, or superiority, or lordship to Peter. As to the declaration: ‘Upon this rock I will build My Church,’ certainly the Church has not been built upon the authority of man, but upon the ministry of the confession which Peter made, in which he proclaims that Jesus is the Christ, the Son of God. He accordingly addresses him as a minister: ‘Upon this rock,’ that is, upon this ministry. Furthermore, the ministry of the New Testament is not bound to persons and places, as the Levitical ministry, but it is dispersed throughout the whole world, and is there where God gives His gifts, apostles, prophets, pastors, teachers; neither does this ministry avail on account of the authority of any person, but on account of the Word given by Christ. Therefore the building of the Church is upon this rock of confession; this faith is the foundation of the Church.”
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 1374
PETERS CONFESSION OF CHRIST REWARDED
Mat 16:15-19. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 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. 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. 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.
WHILST some are laying an undue stress upon the smaller differences which subsist between Christians, others put all the Christian world together in one indiscriminate mass; conceiving, that those who are one in name, are one also in reality. But both of these parties are wrong; for the differences about Church government, and about some abstruser doctrines of our religion, are of very little signification before God, and ought to be maintained by us with moderation and mutual concessions: whereas those differences which respect our attachment to the Lord Jesus Christ are of infinite importance; they put asunder the various classes of Christians, and either prove or disprove their very title to the name. Our blessed Lord has strongly marked this in a conversation which he held with his Disciples. He asked them, What notions the generality of his professed followers entertained concerning him? To this they replied, that some supposed him to be John the Baptist; others, Elijah; others, Jeremiah, or some other of the ancient prophets risen from the dead. Then he put to them the interrogation in our text, and inquired, Whom they supposed him to be? The answer which Jesus received on this occasion, was quite satisfactory to him, and met with tokens of his most decided approbation. This answer formed the great line of distinction between those who were merely nominal disciples, and those who were so in spirit and in truth.
In our further consideration of this passage we shall notice,
I.
Peters confession of Christ
On many occasions had the Disciples, either individually or collectively, acknowledged Jesus to be the true Messiah [Note: Joh 1:49; Joh 11:27 and Mat 14:33.]. On one occasion in particular, they affirmed it with a more than ordinary confidence [Note: Joh 6:69; in the discussion of which passage, we have mentioned it only in a transient way.]. But this confession being so signally noticed by our Lord himself, we shall embrace this opportunity of considering it more fully.
Peter here justly represents the character of Christ:
1.
His high origin
[The term Son of God was understood by the Jews as of so high an import, that when Jesus claimed that title, he was considered as affecting an equality with Jehovah, and actually making himself God [Note: Joh 10:30; Joh 10:33; Joh 10:36.]. In this sense Peter acknowledged him to be, not a mere man, but infinitely above all created beings, Emmanuel, God with us, even God over all, blessed for evermore. Peter knew that the Father at his baptism had borne witness to him by an audible voice from heaven: This is my beloved Son, in whom I am well pleased. He had even been an eye-witness of such a manifestation of his glory, as had convinced him fully, that he was God; and at the same time he had heard precisely the same testimony to him from heaven, which had been before given at his baptism. The remembrance of this was never effaced from his mind; insomuch that many years afterwards, he referred to it as affording to his mind a demonstration that Christ was possessed of more than human majesty and glory [Note: Luk 9:28-35. with 2Pe 1:16-18.]. And on other occasions also we are assured, that his disciples beheld his glory, the glory as of the only-begotten of the Father [Note: Joh 1:14.]. This part of Peters confession then must be understood as equivalent to that declaration of another Apostle, that the Father hath in these last days spoken unto us by his Son, who is the brightness of his glory, and the express image of his person [Note: Heb 1:2-3.].]
2.
His divine mission
[Thou art the Christ [Note: The force of the article is here preserved.], the very person promised from the foundation of the world. Thou art the Seed of the woman, that is to bruise the serpents head; the Seed of Abraham, in whom all nations are to be blessed; the Shiloh that was to come, before that the sceptre should finally depart from Judah: the Son of David, that shall reign over his kingdom for ever and ever. Thou art He of whom Moses and the prophets have written so much, and in whom all that they have written shall be accomplished. It is true, Lord, we have but a very indistinct knowledge of thee at present; but we know enough to be assured, that thou art the Christ, the Saviour of the world. This is the full persuasion of us all. As for those persons with whom others would identify thee, they were but thy servants, sent to prepare the world for thy coming: they were as little meteors in their day; but thou art the bright and morning star, or rather, the Sun of righteousness that is arisen upon us, with healing in thy wings. In thee we recognize both the root and offspring of David, Davids Son and Davids Lord: in thee we acknowledge that Divine person, of whom God has said, Thou art my Son; this day have I begotten thee [Note: Psa 2:7.]; and of whom Daniel speaks, as Messiah, the Prince, who should make reconciliation for iniquity, and bring in everlasting righteousness [Note: Dan 9:24-25.].]
Though our Lord knew beforehand what Peters answer would be, he speaks of it as if surprised, and with peculiar approbation: which leads us to notice,
II.
The commendation with which it was honoured
Our Lord declares that no man could have such views of him unless he were taught of God
[The prejudices of men were so strong in favour of a temporal Messiah, that no man could overcome them, unless he were enabled by the special assistance of God himself. And though the miracles of our Lord appeared to justify his pretensions to that office, yet his low condition in life, and the universal rejection of him by the great and learned, were a stumbling-block which no man of himself was able to remove. If indeed the Scriptures had been carefully examined, and compared with all that was accomplished in Christ, they were even then sufficient to establish the conclusion that Jesus was the Christ. But no man had eyes to see this truth, till the veil was removed from his heart, and his understanding was enlightened by the Spirit of God. And thus it is at this day: we say not, that any man is to expect a new revelation, or to be inspired in the way that the Apostles were; this is not now to be expected by any man, the canon of revelation being completed, and God having made known all that is necessary for our salvation: but our understandings (like those of the Apostles) must be opened, to understand the Scriptures; nor till we are taught of God can we ever have that view of Christ which is exhibited in the text. We may, it is true, obtain a speculative view of Christs person and office from books and the teaching of men: but a spiritual and practical view of them, none but God himself can give us. We notice in Peters confession an acquiescence, an affiance, an exultation in the truths he utters: and that is the view which flesh and blood cannot reveal unto us, and which can be revealed only by our heavenly Father. To this Divine agency the Apostles ascribed all their knowledge of Christ [Note: 1Jn 5:20.]; and they unequivocally declare that no human being can derive it from any other source: No man can say that Jesus is the Lord, but by the Holy Ghost [Note: 1Co 12:3.].]
He congratulates Peter on the clear knowledge which he possessed
[Well might our Lord reply, Blessed art thou, Simon; for blessed indeed he was, in having such views as these: he was blessed in them, whether we regard them as means of obtaining the Divine favour, or as evidences of having obtained it. On such a knowledge of Christ all his prospects of eternal happiness depended: Thus to know Christ is life eternal But, inasmuch as the possession of it evinced that he had been taught of God, it shewed that God had a favour towards him, and had set him apart for his own peculiar treasure: this very gift was to him a pledge and earnest of future blessings. What then could constitute a man blessed, if this did not? or what can rob a man of blessedness, who is possessed of such views, and such desires? I ask not whether you be living in the enjoyment of temporal honours, or even of necessary comforts: if you resemble Peter, you are blessed, though you should be as poor and destitute as Lazarus himself; Blessed are your eyes, if they see, and your ears, if they hear, these glorious, these heavenly truths.]
But we are further called to notice,
III.
The distinction with which they were rewarded
What was here spoken to Peter referred primarily, but not exclusively, to him. The other Apostles united with Peter in the confession; and our Lord comprehended them also in the commendation and distinction conferred upon him: yet, inasmuch as Peter had manifested a pre-eminent zeal in so directly and confidently acknowledging Christ, he was honoured in some respects with a peculiar and pre-eminent reward. Our Lord promised him,
1.
That he should lay the foundation of the Christian Church
[Christ had before given to Peter the name of [Cephas,] which in the Syriac language is of the same import with Peter in the Greek: they both mean, a Rock [Note: Joh 1:42.]. Now, says our Lord, thou hast acknowledged me to be the Christ; and I acknowledge thee to be justly and deservedly named Peter: nay, in reference to thy name, I declare that I will build my Church on this confession which thou hast made [Note: As far as we suppose Peter himself to be that rock, we must understand it as relating, not to himself personally, but to the truth he had uttered. Christ, personally considered, is the only true foundation on which the Church is built: (1Co 3:11.) Prophets and Apostles were such, only as proclaiming his word, on which mankind were to found their hopes. (Eph 2:20.) It is possible that Christ might point to himself as that rock; (just as he did on another occasion, Joh 2:19; Joh 2:21.) but still this truth, that he is the Messiah, the Son of God, is the one foundation of all our hopes.]; and though the power and policy of hell [Note: By the gates of hell some understand death; and consider the expression as intimating, that though death cuts off individual believers, it shall never extirpate them from the earth: there shall always be a holy seed to serve the Lord. And even the persons who are removed by death shall rise again, and, having triumphed over death, shall reign with Christ in glory for evermore. But we prefer the sense we have given to the words. The gates of cities constituted in a great measure their strength; and they were the places where public assemblies were held, and justice was administered. Hence the gates of hell might well signify the power and policy of hell.] will be exerted to destroy my Church, they shall never prevail, either against the Church itself, or against any individual that is founded on the truth which thou hast uttered [Note: Jer 1:19.] The work is mine; I will build it: but the foundation shall be that which is now laid by thee: and as long as thy name shall be known in the world, thou shalt be remembered as a bold champion for the truth, and as having, even at this early period, laid the foundation on which my Church shall stand for ever.]
2.
That he should be a principal instrument in establishing and governing the Church
[Keys were used as an emblem of power; and the person invested with them, had the control and management of the house or state committed to him. Hence of Eliakim, who was to succeed Shebna, the treasurer, in his high office, it is said, The key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and lie shall shut, and none shall open [Note: Isa 22:20-22.]. And a similar metaphor is used in reference to Christ, to whom the government of the Church is exclusively committed [Note: Rev 3:7.]. Now, says our Lord, I will give unto thee, Peter, the keys of the kingdom of heaven. We have not the smallest reason to believe that there was any exclusive power given to Peter; (nor, if there had been, is there any mention of its being transferred to the bishops and popes of Rome as his successors:) but there was a most honourable distinction conferred upon him, namely, that of opening the Church both to Jews and Gentiles; the former of which he did on the day of Pentecost; and the latter when, in consequence of repeated visions, he went and preached the Gospel to Cornelius and his company [Note: Act 2:10.]. But besides this, our Lord told him also that whatever he should bind on earth should be bound in heaven, and whatsoever he should loose on earth, should be loosed in heaven. Though Peter, in his conduct, was fallible, and actually fell into both sins and errors, yet, as inspired of God to preach and write for the edification of the Church, he was infallible: and his word, whether it related to doctrine or discipline, has been a standard of truth in every age. In this indeed the other disciples are united with him [Note: Joh 20:23.]: and to this hour, whatever is declared by them to be lawful or unlawful, to raise men to heaven or to consign them over to perdition, is confirmed and ratified in heaven, and shall be so to all eternity. And if any Church admit or expel members agreeably to their word: such admission or expulsion will be accompanied with a corresponding acceptance or rejection before the throne of God [Note: Mat 18:18.].
Such was the distinction conferred on this favoured servant of the Lord: and in this was fulfilled that universal promise: Them that honour me I will honour.]
From this important subject we may learn,
1.
How to attain the knowledge of Christ
[Reading and human instruction are good in their place; but they are not of themselves effectual: we must have the unction of the Holy One that must teach us all things: or else we shall: after all: continue ignorant of the truth of God. It is the Spirit alone that can guide us into all truth. Hence we are directed by Solomon to lift up our voice for understanding: as well as to search for her as for hid treasures: and St. Paul prays for the Ephesian Church: that God would give them the Spirit of wisdom and revelation in the knowledge of Christ: the eyes of their understanding being enlightened [Note: Eph 1:17-18.]. If therefore we would attain this knowledge: let us not lean to our own understanding: or look to flesh and blood to reveal it to us: but pray unto God to shine into our hearts to give it us [Note: 2Co 4:6.].]
2.
How to improve it
[Let us be ready on all proper occasions to confess Christ before men. How astonishing is it that any should be ashamed of Christ: ashamed to acknowledge him as their Lord and Saviour! What is there to be ashamed of in loving him: serving him: rejoicing in him? Shall wicked men be so daring as to glory in their shame: and shall we be so pusillanimous as to be ashamed of our glory? O let it never be: let us: like Peter: confess Christ; and then: like Peter: we shall be confessed by him: and no sooner shall we say to him: Thou art Christ: my Lord: than he will say: Thou art Simon: my servant and my friend. Even before his Father and his holy angels will he acknowledge us as his, and proclaim us blessed.]
3.
How to secure all the benefits dependent on it
[Opposition we must expect from earth and hell; but he will be our succour and defence. He has said: that none shall prevail against us; and we have only to plead his promise: and rest confidently on his word. Whom did he ever disappoint? Who ever trusted in him and was confounded? Who ever expected the written word to be accomplished, and did not find God true to his engagements? No, verily: what has been bound on earth, has been bound in heaven, and what has been loosed on earth, has been loosed in heaven. Heaven and earth shall pass away; but not one jot or tittle of his word shall ever fail. In the midst of all our conflicts then we may begin the Apostles triumphant song [Note: Rom 8:33-39.]and continue it in all our diversified conditions, till we commence the Song of Moses and of the Lamb in heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
15 He saith unto them, But whom say ye that I am?
Ver. 15. But whom say ye that I am ] q.d. It behoveth you to say something that is better to the purpose, than the Vulgate saith and censureth. God will take that of some that he will not of others. Christ would not have his to stand doubtful, and to adhere to nothing certainly; to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth; but to strive to a plerophory, a full assurance of knowledge, a certainty, as Luke hath it, Luk 1:4 and to be fully persuaded, Mat 16:16 . A conjectural confidence, a general faith, the colliers’ faith, as they call it, sufficeth not, to believe as the Church believes, &c. And yet Thomas Aquinas, that great schoolman, had no better a faith to support him at the last hour of his life: nor could he have any rest within, till he had taken up the Bible, and clipping it in his arms, said, Lord, I believe all that is written in this holy book.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 16:15-16 . New question and answer .
Fuente: The Expositors Greek Testament by Robertson
Mat 16:15 . , and you? might have stood alone, perhaps did originally. Jesus invites the Twelve to give Him their own view. The first question was really only introductory to this. Jesus desires to make sure that He, otherwise without reliable following, has in His disciples at least the nucleus of a community with a definite religious conviction as to the meaning of His ministry and mission.
Fuente: The Expositors Greek Testament by Robertson
But: Mat 13:11, Mar 8:29, Luk 9:20
Reciprocal: Joh 20:6 – General
Fuente: The Treasury of Scripture Knowledge
6:15
Jesus then came out with the climax of the conversation. The answer to the question he was going to ask would be read by future generations. The apostles had been with him and seen his work and heard his teaching. It remained to be shown by the answer whether that association had made any better impression on them than was expressed by the common people. Jesus asked them (all of the apostles) for their estimate of him regarding his identity.
Fuente: Combined Bible Commentary
Mat 16:15. But who say ye, etc. The question does not imply that they doubted His Messiahship, but is a demand for a decided expression as to what He was as the Messiah. This is the main point in Peters reply.
Fuente: A Popular Commentary on the New Testament
The "you" in Mat 16:15 is in the emphatic first position in the Greek text, and it is plural. Peter responded, therefore, partly as spokesman for the disciples, again (cf. Mat 15:15). Peter said he believed Jesus was the Christ, the Messiah that the Old Testament prophesied, the hope of Israel (cf. Mat 1:1). Matthew’s only use of Peter’s full name here, Simon Peter, highlights the significance of the disciple’s declaration.
He further defined Jesus as the Son of the living God. This is a more definite identification of Jesus as deity than "God’s Son" or "a son of God" (Mat 14:33). That title leaves a question open about the sense in which Jesus was God’s Son. The Jews often described their God as the living God, the contrast being with dead idols. By referring to God this way Peter left no doubt about the God who was the Father of Jesus. He was the true God. Since Jesus was the Son of God, He was the Messiah, the King over the long anticipated earthly kingdom (cf. 2Sa 7:14; Isa 9:6; Jer 23:5-6; Mic 5:2). Peter expressed belief that Jesus was both Messiah and God.
"In the region of Caesarea Philippi, a center for the worship of Pan (as it had been previously of the Canaanite Baal), the title would have a special resonance as marking out the true God from all other gods." [Note: France, The Gospel . . ., p. 619.]
This was probably not the first time that the idea that Jesus was the Messiah had entered Peter’s mind. The disciples followed Jesus hoping that He was the Messiah (Joh 1:41; Joh 1:45; Joh 1:49). However, as we have seen, the disciples gained a growing awareness and conviction that Jesus really was the Messiah (cf. Mat 14:33). Their appreciation of the implications of His messiahship would continue to grow as long as they lived, though Jesus’ resurrection resulted in their taking a giant step forward in this understanding. Peter’s great confession here was an important benchmark in their understanding and faith.
"Matthew shows that whereas the public in Israel does not receive Jesus and wrongly conceives of him as being a prophet, Peter, as spokesman for the disciples, confesses Jesus aright to be the Son of God and so reveals that the disciples’ evaluative point of view concerning Jesus’ identity is in alignment with that of God [cf. Mat 3:17; Mat 17:5]." [Note: Kingsbury, Matthew as . . ., p. 75.]