LUKE 9:18-20
Luke 9:18-20 Mark 8:27-29 Matthew 16:13-19
18. And it happened, when
he was alone praying, his27. And Jesus departed, and
his disciples, into the villages of13. And when Jesus came to
the coasts of Cesarea Philippi,
disciples also were with him, Cesarea, which is called, he asked his disciples, saying,
and he asked them, saying, Who Philippi; and by the way he Who do men say that I the Son
do the multitudes say that I am? asked his disciples, saying to of man am? 14. And they said,
19. And they answering said, them, Who do men say that I Some [say,] John the Baptist;
John the Baptist; and others, am? 28. And they replied, John and other, Elijah; and others,
Elijah; and others, that one of the Baptist; and some, Elijah; Jeremiah, or one of the prophets.
the ancient prophets hath risen. and others, One of the prophets, 15. He saith to them, But who
20. And he said to them, And 29. And he saith to them, But do you say that I am? 16. And
who do you say that I am? who do you say that I am? And Simon Peter answering said,
Simon Peter answering said, The
Christ of God.Peter answering saith to him,
Thou art the Christ.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.
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
436 “Simon, fils de Iona ;” — “Simon, son of Jonah.”
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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 Philippi437
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
437 “On la nommoit Cesaree de Philippe ;” — “it was named Cesarea of Philip.”
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a false character. Among the confused and discordant voices of the world, let this voice of Christ
perpetually sound in our ears, which calls us away from unsettled and wavering men, that we may
not follow the multitude, and that our faith may not be tossed about amongst the billows of
contending opinions.
16.Thou art the Christ. The confession is short, but it embraces all that is contained in our
salvation; for the designation Christ ,or Anointed ,includes both an everlasting Kingdom and an
everlasting Priesthood, to reconcile us to God, and, by expiating our sins through his sacrifice, to
obtain for us a perfect righteousness, and, having received us under his protection, to uphold and
supply and enrich us with every description of blessings. Mark says only, Thou art the Christ. Luke
says, Thou art the Christ of God But the meaning is the same; for the Christs (χριστοί ) of God was
the appellation anciently bestowed on kings, who had been anointed by the divine command.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.
438 See Harmony, vol. 1, p. 92, n. 2 ; p. 142, n. 2 .
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- 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 Corinthians 6:19 ,) and who, united to each other by faith, make together one temple,
(Ephesians 2:21 .) But it denotes also the distinguished excellence of Peter above the rest, as each
in his own order receives more or less, according to the measure of the gift of Christ , (Ephesians
4:7.)
And on this rock. Hence it is evident how the name Peter comes to be applied both to Simon
individually, and to other believers. It is because they are founded on the faith of Christ, and joined
together, by a holy consent, into a spiritual building, that God may dwell in the midst of them ,
(Ezekiel 43:7 .) For Christ, by announcing that this would be the common foundation of the whole
Church, intended to associate with Peter all the godly that would ever exist in the world. “You are
now,” said he, “a very small number of men, and therefore the confession which you have now
made is not at present supposed to have much weight; but ere long a time will arrive when that
confession shall assume a lofty character, and shall be much more widely spread.” And this was
eminently fitted to excite his disciples to perseverance, that though their faith was little known and
little esteemed, yet they had been chosen by the Lord as the first-fruits, that out of this mean
commencement there might arise a new Church, which would prove victorious against all the
machinations of hell.
Shall not prevail against it. The pronoun it ( αὐτὢς ) may refer either to faith or to the Church;
but the latter meaning is more appropriate. Against all the power of Satan the firmness of the Church
will prove to be invincible, because the truth of God, on which the faith of the Church rests, will
ever remain unshaken. And to this statement corresponds that saying of John,
This is the victory which overcometh the world, your faith,
(1 John 5:4 .)
It is a promise which eminently deserves our observation, that all who are united to Christ, and
acknowledge him to be Christ and Mediator, will remain to the end safe from all danger; for what
is said of the body of the Church belongs to each of its members, since they are one in Christ. Yet
this passage also instructs us, that so long as the Church shall continue to be a pilgrim on the earth,
she will never enjoy rest, but will be exposed to many attacks; for, when it is declared that Satan
will not conquer, this implies that he will be her constant enemy. While, therefore, we rely on this
promise of Christ, feel ourselves at liberty to boast against Satan, and already triumph by faith over
all his forces; let us learn, on the other hand, that this promise is, as it were, the sound of a trumpet,
439 “Ces dons qui estoyent procedez de sa pure liberalite ;” — “those gifts which had proceeded altogether from his liberality.”
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calling us to be always ready and prepared for battle. By the word gates (πύλαι ) is unquestionably
meant every kind of power and of weapons of war.
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
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, vol. 1, p. 437 .
443 “Ambassadeurs ou prescheurs temporels ;” — “temporary messengers or preachers.”
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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 Πέτρος (Peter )
and πέτρα , (petra , a stone or rock,)445except 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.446A 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 πέτρα (petra , a stone or rock) that is derived from Πέτρος , (Peter ,)
but Πέτρος (Peter )that is derived from πέτρα , (petra , a stone or rock )
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.
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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
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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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.
