23And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24“For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25“For what is a man profited if he gains the whole world, and loses or forfeits himself? 26“For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. 27“But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God.”

The Transfiguration

      28Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30And behold, two men were talking with Him; and they were Moses and Elijah, 31who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah”—not realizing what he was saying. 34While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!” 36And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.

      37On the next day, when they came down from the mountain, a large crowd met Him. 38And a man from the crowd shouted, saying, “Teacher, I beg You to look at my son, for he is my only boy, 39and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. 40“I begged Your disciples to cast it out, and they could not.” 41And Jesus answered and said, “You unbelieving and perverted generation, how long shall I be with you and put up with you? Bring your son here.” 42While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed the boy and gave him back to his father. 43And they were all amazed at the greatness of God.
      But while everyone was marveling at all that He was doing, He said to His disciples, 44“Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” 45But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement.

The Test of Greatness

      46An argument started among them as to which of them might be the greatest. 47But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.”

      49John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” 50But Jesus said to him, “Do not hinder him; for he who is not against you is for you.”

      51When the days were approaching for His ascension, He was determined to go to Jerusalem; 52and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him. 53But they did not receive Him, because He was traveling toward Jerusalem. 54When His disciples James and John saw this, they said, “Lord, do You want us to command fire to come down from heaven and consume them?” 55But He turned and rebuked them, [and said, “You do not know what kind of spirit you are of; 56for the Son of Man did not come to destroy men’s lives, but to save them.”] And they went on to another village.

Exacting Discipleship

      57As they were going along the road, someone said to Him, “I will follow You wherever You go.” 58And Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” 59And He said to another, “Follow Me.” But he said, “Lord, permit me first to go and bury my father.” 60But He said to him, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.” 61Another also said, “I will follow You, Lord; but first permit me to say good-bye to those at home.” 62But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”

Parallel Verses

New American Standard Bible (©1995)
And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, "Who do the people say that I am?"

GOD'S WORD® Translation (©1995)
Once when Jesus was praying privately and his disciples were with him, he asked them, "Who do people say I am?"

King James Bible
And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?

Douay-Rheims Bible
And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?

Darby Bible Translation
And it came to pass as he was praying alone, his disciples were with him, and he asked them saying, Who do the crowds say that I am?

English Revised Version
And it came to pass, as he was praying alone, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am?

Webster's Bible Translation
And it came to pass, as he was in retirement praying, his disciples were with him; and he asked them, saying, Who say the people that I am?

Weymouth New Testament
One day when He was praying by Himself the disciples were present; and He asked them, "Who do the people say that I am?"

World English Bible
It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am?"

Young's Literal Translation
And it came to pass, as he is praying alone, the disciples were with him, and he questioned them, saying, 'Who do the multitudes say me to be?'

Cross References

Matthew 14:23 After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone.

Matthew 16:13 Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?"

Mark 8:27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?"

Luke 3:21 Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened,

Luke 6:12 It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God.

Luke 9:19 They answered and said, "John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again."

Luke 9:28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray.

Luke 9:29 And while He was praying, the appearance of His face became different, and His clothing became white and gleaming.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 18-27

In these verses, we have Christ discoursing with his disciples about the great things that pertained to the kingdom of God; and one circumstance of this discourse is taken notice of here which we had not in the other evangelists-that Christ was alone praying, and his disciples with him, when he entered into this discourse, v. 18. Observe, 1. Though Christ had much public work to do, yet he found some time to be alone in private, for converse with himself, with his Father, and with his disciples. 2. When Christ was alone he was praying. It is good for us to improve our solitude for devotion, that, when we are alone, we may not be alone, but may have the Father with us. 3. When Christ was alone, praying, his disciples were with him, to join with him in his prayer; so that this was a family-prayer. Housekeepers ought to pray with their households, parents with their children, masters with their servants, teachers and tutors with their scholars and pupils. 4. Christ prayed with them before he examined them, that they might be directed and encouraged to answer him, by his prayers for them. Those we give instructions to we should put up prayers for and with. He discourses with them,

I. Concerning himself; and enquires,

1. What the people said of him: Who say the people that I am? Christ knew better than they did, but would have his disciples made sensible, by the mistakes of others concerning him, how happy they were that were led into the knowledge of him and of the truth concerning him. We should take notice of the ignorance and errors of others, that we may be the more thankful to him who has manifested himself to us, and not unto the world, and may pity them, and do what we can to help them and to teach them better. They tell him what conjectures concerning him they had heard in their converse with the common people. Ministers would know better how to suit their instructions, reproofs, and counsels, to the case of ordinary people, if they did but converse more frequently and familiarly with them; they would then be the better able to say what is proper to rectify their notions, correct their irregularities, and remove their prejudices. The more conversant the physician is with his patient, the better he knows what to do for him. Some said that he was John Baptist, who was beheaded but the other day; others Elias, or one of the old prophets; any thing but what he was.

2. What they said of him. "Now see what an advantage you have by your discipleship; you know better." "So we do," saith Peter, "thanks be to our Master for it; we know that thou art the Christ of God, the Anointed of God, the Messiah promised." It is matter of unspeakable comfort to us that our Lord Jesus is God's anointed, for then he has unquestionable authority and ability for his undertaking; for his being anointed signifies his being both appointed to it and qualified for it. Now one would have expected that Christ should have charged his disciples, who were so fully apprized and assured of this truth, to publish it to every one they met with; but no, he strictly charged them to tell no man that thing as yet, because there is a time for all things. After his resurrection, which completed the proof of it, Peter made the temple ring of it, that God had made this same Jesus both Lord and Christ (Acts 2:36); but as yet the evidence was not ready to be summed up, and therefore it must be concealed; while it was so, we may conclude that the belief of it was not necessary to salvation.

II. Concerning his own sufferings and death, of which he had yet said little. Now that his disciples were well established in the belief of his being the Christ, and able to bear it, he speaks of them expressly, and with great assurance, v. 22. It comes in as a reason why they must not yet preach that he was the Christ, because the wonders that would attend his death and resurrection would be the most convincing proof of his being the Christ of God. It was by his exaltation to the right hand of the Father that he was fully declared to be the Christ, and by the sending of the Spirit thereupon (Acts 2:33); and therefore wait till that is done.

III. Concerning their sufferings for him. So far must they be from thinking how to prevent his sufferings that they must rather prepare for their own.

1. We must accustom ourselves to all instances of self-denial and patience, v. 23. This is the best preparative for martyrdom. We must live a life of self-denial, mortification, and contempt of the world; we must not indulge our ease and appetite, for then it will be hard to bear toil, and weariness, and want, for Christ. We are daily subject to affliction, and we must accommodate ourselves to it, and acquiesce in the will of God in it, and must learn to endure hardship. We frequently meet with crosses in the way of duty; and, though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, carry them after Christ, and make the best of them.

2. We must prefer the salvation and happiness of our souls before any secular concern whatsoever. Reckon upon it, (1.) That he who to preserve his liberty or estate, his power or preferment, nay, or to save his life, denies Christ and his truths, wilfully wrongs his conscience, and sins against God, will be, not only not a saver, but an unspeakable loser, in the issue, when profit and loss come to be balanced: He that will save his life upon these terms will lose it, will lose that which is of infinitely more value, his precious soul. (2.) We must firmly believe also that, if we lose our life for cleaving to Christ and our religion, we shall save it to our unspeakable advantage; for we shall be abundantly recompensed in the resurrection of the just, when we shall have it again a new and an eternal life. (3.) That the gain of all the world, if we should forsake Christ, and fall in with the interests of the world, would be so far from countervailing the eternal loss and ruin of the soul that it would bear no manner of proportion to it, v. 25. If we could be supposed to gain all the wealth, honour, and pleasure, in the world, by denying Christ, yet when, by so doing, we lose ourselves to all eternity, and are cast away at last, what good will our worldly gain do us? Observe, In Matthew and Mark the dreadful issue is a man's losing his own soul, here it is losing himself, which plainly intimates that our souls are ourselves. Animus cujusque is est quisque-The soul is the man; and it is well or ill with us according as it is well or ill with our souls. If they perish for ever, under the weight of their own guilt and corruption, it is certain that we are undone. The body cannot be happy if the soul be miserable in the other world; but the soul may be happy though the body be greatly afflicted and oppressed in this world. If a man be himself cast away, eµ zeµmioµtheis-if he be damaged,-or if he be punished, si mulctetur-if he have a mulct put upon his soul by the righteous sentence of Christ, whose cause and interest he has treacherously deserted,-if it be adjudged a forfeiture of all his blessedness, and the forfeiture be taken, where is his gain? What is his hope?

3. We must therefore never be ashamed of Christ and his gospel, nor of any disgrace or reproach that we may undergo for our faithful adherence to him and it, v. 26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, and justly. When the service and honour of Christ called for his testimony and agency, he denied them, because the interest of Christ was a despised interest, and every where spoken against; and therefore he can expect no other than that in the great day, when his case calls for Christ's appearance on his behalf, Christ will be ashamed to own such a cowardly, worldly, sneaking spirit, and will say, "He is none of mine; he belongs not to me." As Christ had a state of humiliation and of exaltation, so likewise has his cause. They, and they only, that are willing to suffer with it when it suffers, shall reign with it when it reigns; but those that cannot find in their hearts to share with it in its disgrace, and to say, If this be to be vile, I will be yet more vile, shall certainly have no share with it in its triumphs. Observe here, How Christ, to support himself and his followers under present disgraces, speaks magnificently of the lustre of his second coming, in prospect of which he endured the cross, despising the shame. (1.) He shall come in his own glory. This was not mentioned in Matthew and Mark. He shall come in the glory of the Mediator, all the glory which the Father restored to him, which he had with God before the worlds were, which he had deposited and put in pledge, as it were, for the accomplishing of his undertaking, and demanded again when he had gone through it. Now, O Father, glorify thou me, Jn. 17:4, 5. He shall come in all that glory which the Father conferred upon him when he set him at his own right hand, and gave him to be head over all things to the church; in all the glory that is due to him as the assertor of the glory of God, and the author of the glory of all the saints. This is his own glory. (2.) He shall come in his Father's glory. The Father will judge the world by him, having committed all judgment to him; and therefore will publicly own him in the judgment as the brightness of his glory and the express image of his person. (3.) He shall come in the glory of the holy angels. They shall all attend him, and minister to him, and add every thing they can to the lustre of his appearance. What a figure will the blessed Jesus make in that day! Did we believe it, we should never be ashamed of him or his words now.

Lastly, To encourage them in suffering for him, he assures them that the kingdom of God would now shortly be set up, notwithstanding the great opposition that was made to it, v. 27. "Though the second coming of the Son of man is at a great distance, the kingdom of God shall come in its power in the present age, while some here present are alive." They saw the kingdom of God when the Spirit was poured out, when the gospel was preached to all the world and nations were brought to Christ by it; they saw the kingdom of God triumph over the Gentile nations in their conversion, and over the Jewish nation in its destruction.

Calvin's Commentary

Matthew 16:13-19

Mark 8:27-29

Luke 9:18-20

13. And when Jesus came to the coasts of Cesarea Philippi, he asked his disciples, saying, Who do men say that I the Son of man am? 14. And they said, Some [say,] John the Baptist; and other, Elijah; and others, Jeremiah, or one of the prophets. 15. He saith to them, But who do you say that I am? 16. And Simon Peter answering said, Thou art the Christ, the Son of the living God. 17. And Jesus answering said to him, Blessed art thou, Simon Bar-Jona; [436] for flesh and blood hath not revealed it to thee, but my Father who is in heaven. 18. But I say to thee, That thou art Peter, and on this rock will I build my church; and the gates of hell shall not prevail against it. 19. And I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatseover thou shalt loose on earth shall be loosed in heaven.

27. And Jesus departed, and his disciples, into the villages of Cesarea, which is called, Philippi; and by the way he asked his disciples, saying to them, Who do men say that I am? 28. And they replied, John the Baptist; and some, Elijah; and others, One of the prophets, 29. And he saith to them, But who do you say that I am? And Peter answering saith to him, Thou art the Christ.

18. And it happened, when he was alone praying, his disciples also were with him, and he asked them, saying, Who do the multitudes say that I am? 19. And they answering said, John the Baptist; and others, Elijah; and others, that one of the ancient prophets hath risen. 20. And he said to them, And who do you say that I am? Simon Peter answering said, The Christ of God.

Matthew 16:13. And when Jesus came to the coasts of Cesarea Philippi. Mark says that this conversation took place during the journey. Luke says that it took place while he was praying, and while there were none in company with him but his disciples. Matthew is not so exact in mentioning the time. All the three unquestionably relate the same narrative; and it is possible that Christ may have stopped at a certain place during that journey to pray, and that afterwards he may have put the question to his disciples. There were two towns called Cesarea, of which the former was more celebrated, and had been anciently called The Tower of Strato; while the latter, which is mentioned here, was situated at the foot of Mount Lebanon, not far from the river Jordan. It is for the sake of distinguishing between these two towns that Philippi is added to the name; for though it is conjectured by some to have been built on the same spot where the town of Dan formerly stood, yet, as it had lately been rebuilt by Philip the Tetrarch, it was called Philippi [437]

Who do men say that I am? This might be supposed to mean, What was the current rumor about the Redeemer, who became the Son of man? But the question is quite different, What do men think about Jesus the Son of Mary? He calls himself, according to custom, the Son of man, as much as to say, Now that clothed in flesh I inhabit the earth like other men, what is the opinion entertained respecting me? The design of Christ was, to confirm his disciples fully in the true faith, that they might not be tossed about amidst various reports, as we shall presently see.

14. Some [say,] John the Baptist. This inquiry does not relate to the open enemies of Christ, nor to ungodly scoffers, but to the sounder and better part of the people, who might be called the choice and flower of the Church. Those only are mentioned by the disciples who spoke of Christ with respect; and yet, though they aimed at the truth, not one of them reaches that point, but all go astray in their vain fancies. Hence we perceive how great is the weakness of the human mind; for not only is it unable of itself to understand what is right or true, but even out of true principles it coins errors. Besides, though Christ is the only standard of harmony and peace, by which God gathers the whole world to himself, the greater part of men seize on this subject as the occasion of prolonged strife. Among the Jews, certainly, the unity of faith related solely to Christ; and yet they who formerly appeared to have some sort of agreement among themselves now split into a variety of sects.

We see too how one error quickly produces another; for a preconceived opinion, which had taken a firm hold of the minds of the common people, that souls passed from one body to another, made them more ready to adopt this groundless fancy. But though, at the time of Christ's coming, the Jews were divided in this manner, such a diversity of opinions ought not to have hindered the godly from desiring to attain the pure knowledge of him. For if any man, under such a pretense, had given himself up to sloth, and neglected to seek Christ, we would have been forced to declare that there was no excuse for him. Much less then will any man escape the judgment of God who is led by the variety of sects to entertain a dislike of Christ, or who, disgusted by the false opinions of men, does not deign to attach himself to Christ.

15. But who do you say that I am? Here Christ distinguishes his disciples from the rest of the crowd, to make it more fully evident that, whatever differences may exist among others, we at least ought not to be led aside from the unity of faith. They who shall honestly submit to Christ, and shall not attempt to mix with the Gospel any inventions of their own brain, will never want the true light. But here the greatest vigilance is necessary, that, though the whole world may be carried away by its own inventions, believers may continually adhere to Christ. As Satan could not rob the Jews of the conviction which they derived from the Law and the Prophets, that Christ would come, he changed him into various shapes, and, as it were, cut him in pieces. His next scheme was, to bring forward many pretended Christs, that they might lose sight of the true Redeemer. By similar contrivances, he continued ever afterwards either to tear Christ in pieces, or to exhibit him under a false character. Among the confused and discordant voices of the world, let this voice of Christ perpetually sound in our ears, which calls us away from unsettled and wavering men, that we may not follow the multitude, and that our faith may not be tossed about amongst the billows of contending opinions.

16. Thou art the Christ. The confession is short, but it embraces all that is contained in our salvation; for the designation Christ, or Anointed, includes both an everlasting Kingdom and an everlasting Priesthood, to reconcile us to God, and, by expiating our sins through his sacrifice, to obtain for us a perfect righteousness, and, having received us under his protection, to uphold and supply and enrich us with every description of blessings. Mark says only, Thou art the Christ. Luke says, Thou art the Christ of God But the meaning is the same; for the Christs (christoi) of God was the appellation anciently bestowed on kings, who had been anointed by the divine command. [438] And this phrase had been previously employed by Luke, (2:26,) when he said that Simeon had been informed by a revelation from heaven that he would not see death before he had seen the Lord's Christ For the redemption, which God manifested by the hand of his Son, was clearly divine; and therefore it was necessary that he who was to be the Redeemer should come from heaven, bearing the impress of the anointing of God. Matthew expresses it still more clearly, Thou art the Son of the living God; for, though Peter did not yet understand distinctly in what way Christ was the begotten of God, he was so fully persuaded of the dignity of Christ, that he believed him to come from God, not like other men, but by the inhabitation of the true and living Godhead in his flesh. When the attribute living is ascribed to God, it is for the purpose of distinguishing between Him and dead idols, who are nothing, (1 Corinthians 8:4.)

17. Blessed art thou, Simon Bar-Jona. As

this is life eternal, to know the only true God,
and him whom he hath sent, Jesus Christ, (John 17:3,)

Christ justly pronounces him to be blessed who has honestly made such a confession. This was not spoken in a peculiar manner to Peter alone, but our Lord's purpose was, to show in what the only happiness of the whole world consists. That every one may approach him with greater courage, we must first learn that all are by nature miserable and accursed, till they find a remedy in Christ. Next, we must add, that whoever has obtained Christ wants nothing that is necessary to perfect happiness, since we have no right to desire any thing better than the eternal glory of God, of which Christ puts us in possession.

Flesh and blood hath not revealed it to thee. In the person of one man Christ reminds all that we must ask faith from the Father, and acknowledge it to the praise of his grace; for the special illumination of God is here contrasted with flesh and blood. Hence we infer, that the minds of men are destitute of that sagacity which is necessary for perceiving the mysteries of heavenly wisdom which are hidden in Christ; and even that all the senses of men are deficient in this respect, till God opens our eyes to perceive his glory in Christ. Let no man, therefore, in proud reliance on his own abilities, attempt to reach it, but let us humbly suffer ourselves to be inwardly taught by the Father of Lights, (James 1:17,) that his Spirit alone may enlighten our darkness. And let those who have received faith, acknowledging the blindness which was natural to them, learn to render to God the glory that is due to Him.

18. And I say to thee. By these words Christ declares how highly he is delighted with the confession of Peter, since he bestows upon it so large a reward. For, though he had already given to his disciple, Simon, the name of Peter, (Matthew 10:2; John 1:42,) and had, out of his undeserved goodness, appointed him to be an apostle, yet these gifts, though freely bestowed, [439] are here ascribed to faith as if they had been a reward, which we not unfrequently find in Scripture. Peter receives a twofold honor, the former part of which relates to his personal advantage, and the latter to his office as an Apostle.

Thou art Peter. By these words our Lord assures him that it was not without a good reason that he had formerly given him this name, because, as a living stone (1 Peter 2:5) in the temple of God, he retains his stedfastness. This extends, no doubt, to all believers, each of whom is a temple of God, (l 1 Corinthians 6:19,) and who, united to each other by faith, make together one temple, (Ephesians 2:21.) But it denotes also the distinguished excellence of Peter above the rest, as each in his own order receives more or less, according to the measure of the gift of Christ, (Ephesians 4:7.)

And on this rock. Hence it is evident how the name Peter comes to be applied both to Simon individually, and to other believers. It is because they are founded on the faith of Christ, and joined together, by a holy consent, into a spiritual building, that God may dwell in the midst of them, (Ezekiel 43:7.) For Christ, by announcing that this would be the common foundation of the whole Church, intended to associate with Peter all the godly that would ever exist in the world. "You are now," said he, "a very small number of men, and therefore the confession which you have now made is not at present supposed to have much weight; but ere long a time will arrive when that confession shall assume a lofty character, and shall be much more widely spread." And this was eminently fitted to excite his disciples to perseverance, that though their faith was little known and little esteemed, yet they had been chosen by the Lord as the first-fruits, that out of this mean commencement there might arise a new Church, which would prove victorious against all the machinations of hell.

Shall not prevail against it. The pronoun it (autos) may refer either to faith or to the Church; but the latter meaning is more appropriate. Against all the power of Satan the firmness of the Church will prove to be invincible, because the truth of God, on which the faith of the Church rests, will ever remain unshaken. And to this statement corresponds that saying of John,

This is the victory which overcometh the world, your faith, (1 John 5:4.)

It is a promise which eminently deserves our observation, that all who are united to Christ, and acknowledge him to be Christ and Mediator, will remain to the end safe from all danger; for what is said of the body of the Church belongs to each of its members, since they are one in Christ. Yet this passage also instructs us, that so long as the Church shall continue to be a pilgrim on the earth, she will never enjoy rest, but will be exposed to many attacks; for, when it is declared that Satan will not conquer, this implies that he will be her constant enemy. While, therefore, we rely on this promise of Christ, feel ourselves at liberty to boast against Satan, and already triumph by faith over all his forces; let us learn, on the other hand, that this promise is, as it were, the sound of a trumpet, calling us to be always ready and prepared for battle. By the word gates (pulai) is unquestionably meant every kind of power and of weapons of war.

19. And I will give thee the keys Here Christ begins now to speak of the public office, that is, of the Apostleship, which he dignifies with a twofold title. First, he says that the ministers of the Gospel are porters, so to speak, of the kingdom of heaven, because they carry its keys; and, secondly, he adds, that they are invested with a power of binding and loosing, which is ratified in heaven. [440] The comparison of the keys is very properly applied to the office of teaching; as when Christ says (Luke 11:52) that the scribes and Pharisees, in like manner, have the key of the kingdom of heaven, because they are expounders of the law. We know that there is no other way in which the gate of life is opened to us than by the word of God; and hence it follows that the key is placed, as it were, in the hands of the ministers of the word.

Those who think that the word keys is here used in the plural number, because the Apostles received a commission not only to open but also to shut, have some probability on their side; but if any person choose to take a more simple view of the meaning, let him enjoy his own opinion. [441] Here a question arises, Why does the Lord promise that he will give to Peter what he appeared to have formerly given him by making him an Apostle? But this question has been already answered, [442] when I said that the twelve were at first (Matthew 10:5) nothing more than temporary preachers, [443] and so, when they returned to Christ, they had executed their commission; but after that Christ had risen from the dead, they then began to be appointed to be ordinary teachers of the Church. It is in this sense that the honor is now bestowed for the future.

Whatsoever thou shalt bind on earth. The second metaphor, or comparison, is intended directly to point out the forgiveness of sins; for Christ, in delivering us, by his Gospel, from the condemnation of eternal death, looses the cords of the curse by which we are held bound. The doctrine of the Gospel is, therefore, declared to be appointed for loosing our bonds, that, being loosed on earth by the voice and testimony of men, we may be actually loosed in heaven. But as there are many who not only are guilty of wickedly rejecting the deliverance that is offered to them, but by their obstinacy bring down on themselves a heavier judgment, the power and authority to bind is likewise granted to the ministers of the Gospel. It must be observed, however, that this does not belong to the nature of the Gospel, but is accidental; as Paul also informs us, when, speaking of the vengeance which he tells us that he has it in his power to execute against all unbelievers and rebels, he immediately adds,

When your obedience shall have been fulfilled,
(2 Corinthians 10:6.)

For were it not that the reprobate, through their own fault, turn life into death, the Gospel would be to all the power of God to salvation, (Romans 1:16;) but as many persons no sooner hear it than their impiety openly breaks out, and provokes against them more and more the wrath of God, to such persons its savor must be deadly, (2 Corinthians 2:16.)

The substance of this statement is, that Christ intended to assure his followers of the salvation promised to them in the Gospel, that they might expect it as firmly as if he were himself to descend from heaven to bear testimony concerning it; and, on the other hand, to strike despisers with terror, that they might not expect their mockery of the ministers of the word to remain unpunished. Both are exceedingly necessary; for the inestimable treasure of life is exhibited to us in earthen vessels, (2 Corinthians 4:7,) and had not the authority of the doctrine been established in this manner, the faith of it would have been, almost every moment, ready to give way. [444] The reason why the ungodly become so daring and presumptuous is, that they imagine they have to deal with men. Christ therefore declares that, by the preaching of the Gospel, is revealed on the earth what will be the heavenly judgment of God, and that the certainty of life or death is not to be obtained from any other source.

This is a great honor, that we are God's messengers to assure the world of its salvation. It is the highest honor conferred on the Gospel, that it is declared to be the embassy of mutual reconciliation between God and men, (2 Corinthians 5:20.) In a word, it is a wonderful consolation to devout minds to know that the message of salvation brought to them by a poor mortal man is ratified before God. Meanwhile, let the ungodly ridicule, as they may think fit, the doctrine which is preached to them by the command of God, they will one day learn with what truth and seriousness God threatened them by the mouth of men. Finally, let pious teachers, resting on this assurance, encourage themselves and others to defend with boldness the life-giving grace of God, and yet let them not the less boldly thunder against the hardened despisers of their doctrine.

Hitherto I have given a plain exposition of the native meaning of the words, so that nothing farther could have been desired, had it not been that the Roman Antichrist, wishing to cloak his tyranny, has wickedly and dishonestly dared to pervert the whole of this passage. The light of the true interpretation which I have stated would be of itself sufficient, one would think, for dispelling his darkness; but that pious readers may feel no uneasiness, I shall briefly refute his disgusting calumnies. First, he alleges that Peter is declared to be the foundation of the Church. But who does not see that what he applies to the person of a man is said in reference to Peter's faith in Christ? There is no difference of meaning, I acknowledge, between the two Greek words Petros (Peter) and petra, (petra, a stone or rock,) [445] except that the former belongs to the Attic, and the latter to the ordinary dialect. But we are not to suppose that Matthew had not a good reason for employing this diversity of expression. On the contrary, the gender of the noun was intentionally changed, to show that he was now speaking of something different. [446] A distinction of the same sort, I have no doubt, was pointed out by Christ in his own language; [447] and therefore Augustine judiciously reminds the reader that it is not petra (petra, a stone or rock) that is derived from Petros, (Peter,) but Petros (Peter) that is derived from petra, (petra, a stone or rock )

But not to be tedious, as we must acknowledge the truth and certainty of the declaration of Paul, that the Church can have no other foundation than Christ alone, (1 Corinthians 3:11; Ephesians 2:20,) it can be nothing less than blasphemy and sacrilege when the Pope has contrived another foundation. And certainly no words can express the detestation with which we ought to regard the tyranny of the Papal system on this single account, that, in order to maintain it, the foundation of the Church has been subverted, that the mouth of hell might be opened and swallow up wretched souls. Besides, as I have already hinted, that part does not refer to Peter's public office, but only assigns to him a distinguished place among the sacred stones of the temple. The commendations that follow relate to the Apostolic office; and hence we conclude that nothing is here said to Peter which does not apply equally to the others who were his companions, for if the rank of apostleship was common to them all, whatever was connected with it must also have been held in common.

But it will be said, Christ addresses Peter alone: he does so, because Peter alone, in the name of all, had confessed Christ to be the Son of God, and to him alone is addressed the discourse, which applies equally to the rest. And the reason adduced by Cyprian and others is not to be despised, that Christ spake to all in the person of one man, in order to recommend the unity of the Church. They reply, [448] that he to whom this privilege was granted in a peculiar manner is preferred to all others. But that is equivalent to saying that he was more an apostle than his companions; for the power to bind and to loose can no more be separated from the office of teaching and the Apostleship than light or heat can be separated from the sun. And even granting that something more was bestowed on Peter than on the rest, that he might hold a distinguished place among the Apostles, it is a foolish inference of the Papists, that he received the primacy, and became the universal head of the whole Church. Rank is a different thing from power, and to be elevated to the highest place of honor among a few persons is a different thing from embracing the whole world under his dominion. And in fact, Christ laid no heavier burden on him than he was able to bear. He is ordered to be the porter of the kingdom of heaven; he is ordered to dispense the grace of God by binding and loosing; that is, as far as the power of a mortal man reaches. All that was given to him, therefore, must be limited to the measure of grace which he received for the edification of the Church; and so that vast dominion, which the Papists claim for him, falls to the ground.

But though there were no strife or controversy about Peter, [449] still this passage would not lend countenance to the tyranny of the Pope. For no man in his senses will admit the principle which the Papists take for granted, that what is here granted to Peter was intended to be transmitted by him to posterity by hereditary right; for he does not receive permission to give any thing to his successors. So then the Papists make him bountiful with what is not his own. Finally, though the uninterrupted succession were fully established, still the Pope will gain nothing by it till he has proved himself to be Peter's lawful successor. And how does he prove it? Because Peter died at Rome; as if Rome, by the detestable murder of the Apostle, had procured for herself the primacy. But they allege that he was also bishop there. How frivolous [450] that allegation is, I have made abundantly evident in my Institutes, (Book 4, Chapter 6,) to which I would willingly send my reader for a complete discussion of this argument, rather than annoy or weary him by repeating it in this place. Yet I would add a few words. Though the Bishop of Rome had been the lawful successor of Peter, since by his own treachery he has deprived himself of so high an honor, all that Christ bestowed on the successors of Peter avails him nothing. That the Pope's court resides at Rome is sufficiently known, but no mark of a Church there can be pointed out. As to the pastoral office, his eagerness to shun it is equal to the ardor with which he contends for his own dominion. Certainly, if it were true that Christ has left nothing undone to exalt the heirs of Peter, still he was not so lavish as to part with his own honor to bestow it on apostates.

Footnotes:

[436] "Simon, fils de Iona;" -- "Simon, son of Jonah."

[437] "On la nommoit Cesaree de Philippe;" -- "it was named Cesarea of Philip."

[438] See Harmony, [24]vol. 1, p. 92, n. 2; [25]p. 142, n. 2.

[439] "Ces dons qui estoyent procedez de sa pure liberalite;" -- "those gifts which had proceeded altogether from his liberality."

[440] "Laquelle est receue et advouee es cieux;" -- "which is received and acknowledged in heaven."

[441] "Ie n'y contredi point;" -- "I do not contradict him in it."

[442] Harmony, [26]vol. 1, p. 437.

[443] "Ambassadeurs ou prescheurs temporels;" -- "temporary messengers or preachers."

[444] "D'heure en heure elle seroit revoquee en doute;" -- "from hour to hour it would be called in question."

[445] "Ie confesse bien qu'en la langue Grecque il n'y a pas grande difference entre le mot qui signifie une pierre, et celuy qui signifie un homme nomme Pierre;" -- "I readily acknowledge that, in the Greek language, there is no great difference between the word that signifies a stone, and that which signifies a man named Peter."

[446] "A fin de monstrer qu'au second lieu il parloit de quelque autre chose que de la personne de Pierre;" -- "in order to show that, in the latter clause, he was speaking of something totally different from the person of Peter."

[447] By Christ's own language is meant the Syriac -- a dialect of Hebrew -- which is supposed to have been the vernacular language of Palestine in the time of our Lord, and consequently to have been spoken by him and his apostles. It is enough for our present purpose that CALVIN adopted this hypothesis, whatever may be the result of a controversy in which the claims of the Greek language above the Syriac, as familiarly spoken and written in Syria at that period, have been urged with vast learning and ability. -- Ed.

[448] "Les Romanisques repliquent a l'encontre;" -- "the Romanists reply on the other hand."

[449] "Mais mettons le cas que ce qu'ils disent de Pierre soit hors de doute;" -- "but let us suppose that what they say about Peter were beyond a doubt."

[450] "Combien cela est faux et frivole;" -- "how false and frivolous it is."

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January 30 Morning
Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith.--HEB. 12:1,2. If any man will come after me, let him deny himself, and take up his cross daily, and follow me.--Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.--Let us therefore cast off the works of darkness. Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. …
Anonymous—Daily Light on the Daily Path

September 1 Evening
If any man will come after me, let him deny himself, and take up his cross daily, and follow me.--LUKE 9:23. By honour and dishonour, by evil report and good report.--All that will live godly in Christ Jesus shall suffer persecution.--The offence of the cross. If I yet pleased men, I should not be the servant of Christ. If ye be reproached for the name of Christ, happy are ye: but let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. Yet …
Anonymous—Daily Light on the Daily Path

September 15 Evening
A double minded man is unstable in all his ways.--JAS. 1:8. No man, having put his hand to the plough and looking back, is fit for the kingdom of God. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.--Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.--What things soever ye desire, when ye pray, believe …
Anonymous—Daily Light on the Daily Path

October 26 Evening
Take heed to your spirit.--MAL. 2:15. Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us. Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he . . . rebuked them, and said, Ye know not what manner of spirit ye are of. Eldad and Medad do prophesy in the camp. And Joshua the son of Nun . . . answered and said, My …
Anonymous—Daily Light on the Daily Path

May 11. "Whosoever Will Save his Life Shall Lose It" (Luke ix. 24).
"Whosoever will save his life shall lose it" (Luke ix. 24). First and foremost Christ teaches resurrection and life. The power of Christianity is life. It brings us not merely law, duty, example, with high and holy teaching and admonition. It brings us the power to follow the higher ideal and the life that spontaneously does the things commanded. But it is not only life, but resurrection life. And it begins with a real crisis, a definite transaction, a point of time as clear as the morning dawn. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 20. "Ye Know not what Manner of Spirit Ye are Of" (Luke ix. 55).
"Ye know not what manner of spirit ye are of" (Luke ix. 55). Some one has said that the most spiritual people are the easiest to get along with. When one has a little of the Holy Ghost it is like "a little learning, a dangerous thing"; but a full baptism of the Holy Spirit, and a really disciplined, stablished and tested spiritual life, makes one simple, tender, tolerant, considerate of others, and like a little child. James and John, in their early zeal, wanted to call down fire from heaven on the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Lord that Healeth Thee'
'He healed them that had need of healing.'--Luke ix. 11. Jesus was seeking a little quiet and rest for Himself and His followers. For that purpose He took one of the fishermen's boats to cross to the other side of the sea. But the crowd, inconsiderate and selfish, like all crowds, saw the course of the boat, and hurried, as they could easily do, on foot round the head of the lake, to be ready for Him wherever He might land. So when He touched the shore, there they all were, open-mouthed and mostly …
Alexander Maclaren—Expositions Of Holy Scripture

Prayer and Transfiguration
'And as He prayed, the fashion of His countenance was altered.'--LUKE ix. 29. This Evangelist is especially careful to record the instances of our Lord's prayers. That is in accordance with the emphasis which he places on Christ's manhood. In this narrative of the Transfiguration it is to Luke that we owe our knowledge of the connection between our Lord's prayer and the radiance of His face. It may be a question how far such transfiguration was the constant accompaniment of our Lord's devotion. It …
Alexander Maclaren—Expositions Of Holy Scripture

Christ Hastening to the Cross
'And it came to pass, when the time was come that He should be received up, He stedfastly set His face to go to Jerusalem.'--LUKE ix. 51. There are some difficulties, with which I need not trouble you here, as to bringing the section of this Gospel to which these words are the introduction, into its proper chronological place in relation to the narratives; but, putting these on one side for the present, there seems no doubt that the Evangelist's intention here is to represent the beginning of our …
Alexander Maclaren—Expositions Of Holy Scripture

Bread from Heaven
'And the apostles, when they were returned, told Him all that they had done. And He took them, and went aside privately into a desert place belonging to the city, called Bethsaida. 11. And the people, when they knew it, followed Him; and He received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12. And when the day began to wear away, then came the twelve, and said unto Him, Send the multitude away, that they may go into the towns and country round about, …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Cross and Ours
'And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Whom say the people that I am I 19. They answering, said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20. He said unto them, But whom say ye that I am? Peter answering, said, The Christ of God. 21. And He straitly charged them, and commanded them to tell no man that thing; 22. Saying, The Son of man must suffer many things, and be rejected …
Alexander Maclaren—Expositions Of Holy Scripture

'In the Holy Mount'
'And, behold, there talked with Him two men, which were Moses and Elias: 31. Who appeared in glory, and spake of His decease which He should accomplish at Jerusalem.'--LUKE ix. 30, 31. The mysterious incident which is commonly called the Transfiguration contained three distinct portions, each having its own special significance and lesson. The first was that supernatural change in the face and garments of our Lord from which the whole incident derives its name. The second was the appearance by His …
Alexander Maclaren—Expositions Of Holy Scripture

Following "Whithersoever"
One day as Jesus was passing along the highway, a man said to him, "I will follow thee whithersoever thou goest" (Luke 9: 57). This man no doubt was greatly impressed by the wonderful works and noble character of Christ. He thought that companionship with such a man would be full of blessing and richness. Just to see and hear would be worth any man's time and effort--to hear the gracious words that came from His lips would enrich mind and heart; to see the mighty works done would inspire. To him …
Charles Wesley Naylor—Heart Talks

Gethsemane: the Strange, Lone Struggle. Matthew 26:36-46. Mark 14:32-42. Luke 22:39-46. Hebrews 5:7.
The Pathway in: messengers ahead--Jesus felt the cross drawing near--the look of His face, Luke 9:51-55.--His disciples afraid, Mark 10:32.--indignation against sin, John 11:33, 38. marginal reading American Revision.--the Greeks, John 12:20-28. The Climax of Suffering: the darkest shadow--why the struggle is strange--shock of extremes--His purpose in yielding--separation from the Father--Matthew 27:46. Mark 15:34 margin.--the superlative degree of suffering. Alone: a full evening, Matthew …
S. D. Gordon—Quiet Talks about Jesus

On the Words of the Gospel, Luke ix. 57, Etc. , Where the Case of the Three Persons is Treated Of, of whom one Said, "I Will
1. Give ye ear to that which the Lord hath given me to speak on the lesson of the Gospel. For we have read, that the Lord Jesus acted differently, when one man offered himself to follow Him, and was disallowed; another did not dare this, and was aroused; a third put off, and was blamed. For the words, "Lord, I will follow Thee whithersoever Thou goest," [3246] what is so prompt, what so active, what so ready, and what so fitly disposed to so great a good, as this "following the Lord whithersoever …
Saint Augustine—sermons on selected lessons of the new testament

Self-Denial
"And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Luke 9:23 1. It has been frequently imagined, that the direction here given related chiefly, if not wholly, to the Apostles; at least, to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake; For although our blessed Lord is here directing his discourse more immediately to his Apostles, and those other disciples who attended him …
John Wesley—Sermons on Several Occasions

The Comer's Conflict with Satan
There are four points for our consideration this morning. That you may easily remember them I have made them alliterative: the devil's doings, designs, discovery, and defeat. I. First, THE DEVIL'S DOINGS. When this child came to Christ to be healed, the devil threw him down and tare him. Now this is an illustration of what Satan does with most, if not all sinners, when they come to Jesus to seek light and life through him; he throws them down and tears them. Allow me to point out how it is that the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Broken Column
"Lord, I will follow thee: but--." How remarkably does Scripture prove to us that the mental characteristics of mankind are the same now as in the Saviour's day! We occasionally hear stories of old skeletons being dug up which are greater in stature than men of these times. Some credit the story, some do not, for there be many who maintain that the physical conformation of man is at this day just what it always was. Certainly, however, there can be no dispute whatever among observant men as to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Heb. 4:14 Our Profession
"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."--Heb. 4:14. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Self-Denial.
And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.'--St. Luke ix. 23, 24. Christ is the way out, and the way in; the way from slavery, conscious or unconscious, into liberty; the way from the unhomeliness of things to the home we desire but do not know; the way from the stormy skirts of the Father's garments …
George MacDonald—Unspoken Sermons

The Transfiguration.
"And it came to pass about eight days after these sayings, He took Peter and John and James and went up into the mountain to pray."--LUKE ix. 28-36. The public life or our Lord falls into two parts; and the incident here recorded is the turning point between them. In order that He might leave behind Him when He died a sure foundation for His Church, it was necessary that His intimate companions should at all events know that He was the Christ, and that the Christ must enter into glory by suffering …
Marcus Dods—How to become like Christ

Alone with God.
This life of ours will never be all that it should be unless we are much alone with God. Only those who are oft alone with him know the benefit that is derived therefrom. You can not be like God unless you are much with him, and you can not live like him unless you are like him. The Scriptures tell us that Jesus departed into the mountain to be alone with the Father and that he was often "alone praying." When Jesus had anything of great importance to say to his disciples, he always took them aside …
C. E. Orr—How to Live a Holy Life

The Last Journey from Galilee
As the close of His ministry drew near, there was a change in Christ's manner of labor. Heretofore He had sought to shun excitement and publicity. He had refused the homage of the people, and had passed quickly from place to place when the popular enthusiasm in His favor seemed kindling beyond control. Again and again He had commanded that none should declare Him to be the Christ. At the time of the Feast of Tabernacles His journey to Jerusalem was made swiftly and secretly. When urged by His brothers …
Ellen Gould White—The Desire of Ages