Mateus 16:15-19

DISCOURSE: 1374
PETER’S CONFESSION OF CHRIST REWARDED

Mateus 16:15. 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. Peter’s confession of Christ—

On many occasions had the Disciples, either individually or collectively, acknowledged Jesus to be the true Messiah [Note: João 1:49; João 11:27 and Mateus 14:33.]. On one occasion in particular, they affirmed it with a more than ordinary confidence [Note: João 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: João 10:30; João 10:33; João 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: Lucas 9:28. with 2 Pedro 1:16.]. 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: João 1:14.].” This part of Peter’s 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: Hebreus 1:2.].”]

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 serpent’s 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,” “David’s Son and David’s Lord:” in thee we acknowledge that Divine person, of whom God has said, “Thou art my Son; this day have I begotten thee [Note: Salmos 2:7.];” and of whom Daniel speaks, as “Messiah, the Prince, who should make reconciliation for iniquity, and bring in everlasting righteousness [Note: Daniel 9:24.].”]

Though our Lord knew beforehand what Peter’s 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 Christ’s 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 Peter’s 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: 1 João 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: 1 Coríntios 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: João 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: (1 Coríntios 3:11.) Prophets and Apostles were such, only as proclaiming his word, on which mankind were to found their hopes. (Efésios 2:20.) It is possible that Christ might point to himself as that rock; (just as he did on another occasion, João 2:19; João 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: Jeremias 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: Isaías 22:20.].” And a similar metaphor is used in reference to Christ, to whom the government of the Church is exclusively committed [Note: Apocalipse 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: Atos 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: João 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: Mateus 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: Efésios 1:17.].” 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: 2 Coríntios 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 Apostle’s triumphant song [Note: Romanos 8:33.]—and continue it in all our diversified conditions, till we commence “the Song of Moses and of the Lamb” in heaven.]