See on Matthew 14:20.

Colloquial. Looking at the evening sky, a man says to his neighbor, "Fine weather:" and in the morning (Matthew 16:3), "Storm to-day" (σήμερον χειμών).

The verb means to have a gloomy look. Dr. Morison compares the Scotch gloaming or glooming. Cranmer, the sky is glooming red. The word is used only here and at Mark 10:22, of the young ruler, turning from Christ with his face overshadowed with gloom. A.V., he was sad. Rev., his countenance fell.

Compare on Matthew 1:1. Note the emphatic and definite force of the article in Peter's confession, and also the emphatic position of the pronoun (οὺ, thou): "Thou art the anointed, the Son of the God, the living."

See on Matthew 5:3.

Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, "Thou art the Christ." Christ replies, "Thou art Peter." Πέτρος (Peter) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, Cephas. In this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector ("Iliad," vii., 270), or of Patroclus grasping and hiding in his hand a jagged stone ("Iliad," xvi., 784).

On this rock (ἐπὶ ταύτῃ τῇ πέρᾳ)

The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock (πέτρος, above). Used of a ledge of rocks or a rocky peak. In Homer ("Odyssey," ix., 243), the rock (πέτρην) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land ("Odyssey," ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the "Father in Heaven."

The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: "On this rock will I build." Again, Christ is the great foundation, the "chief corner-stone," but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, "Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone."

Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men.

"The word πέτρα," says Edersheim, "was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss" ("Life and Times of Jesus").

The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.

Church (ἐκκλησίαν)

ἐκ out, καλέω, to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (1 Kings 8:65), or for the community of Israel collectively, regarded as a congregation (Genesis 28:3), where assembly is given for multitude in margin. In New Testament, of the congregation of Israel (Acts 7:38); but for this there is more commonly employed συναγωγή, of which synagogue is a transcription; σύν, together, ἄγω, to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία, without being confounded with the συναγωγή, the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.

Gates of hell (πύλαι ᾅδου)

Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ, not, and ; ἰδεῖν, to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character.

By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures.

There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of "a better resurrection." Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. "A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer" (Cox, "Commentary on the Book of Job").

continued...

The similitude corresponding to build. The church or kingdom is conceived as a house, of which Peter is to be the steward, bearing the keys. "Even as he had been the first to utter the confession of the church, so was he also privileged to be the first to open its hitherto closed gates to the Gentiles, when God made choice of him, that, through his mouth, the Gentiles should first hear the words of the Gospel, and at his bidding first be baptized" (Edersheim, "Life and Times of Jesus").

Bind - loose (δήσῃς - λύσῃς)

In a sense common among the Jews, of forbidding or allowing. No other terms were in more constant use in Rabbinic canon-law than those of binding and loosing. They represented the legislative and judicial powers of the Rabbinic office. These powers Christ now transferred, and that not in their pretension, but in their reality, to his apostles; the first, here, to Peter, as their representative, the second, after his resurrection, to the church (John 20:23, Edersheim). "This legislative authority conferred upon Peter can only wear an offensive aspect when it is conceived of as possessing an arbitrary character, and as being in no way determined by the ethical influences of the Holy Spirit, and when it is regarded as being of an absolute nature, as independent of any connection with the rest of the apostles. Since the power of binding and loosing, which is here conferred upon Peter, is ascribed (Matthew 18:18) to the apostles generally, the power conferred upon the former is set in its proper light, and shown to be of necessity a power of a collegiate nature, so that Peter is not to be regarded as exclusively endowed with it, either in whole or in part, but is simply to be looked upon as first among his equals" (Meyer on Matthew 16:19; Matthew 18:18).

He had not shown it to them before.

Must (δεῖ)

It was necessary in fulfilment of the divine purpose. See Matthew 26:54; Hebrews 8:3; Luke 24:26.

Suffer

This first announcement mentions his passion and death generally; the second (Matthew 17:22, Matthew 17:23), adds his betrayal into the hands of sinners; the third (Matthew 20:17-19), at length expresses his stripes, cross, etc.

Elders and chief priests and scribes

A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.

Not, took him by the hand, but took him apart to speak with him privately. Meyer renders, correctly, after he had taken him to himself. "As if," says Bengel, "by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level."

Began

For Jesus did not suffer him to continue.

Be it far from thee (ἵλεώς σοι)

Rev., in margin, God have mercy on thee. In classical usage, of the gods as propitious, gracious toward men, in consideration of their prayers and sacrifices. The meaning here is, may God be gracious to thee.

Shall not be (οὐ μὴ ἔσται)

The double negative is very forcible: "Shall in no case be." Rev. renders it by never.

Not toward Peter, but away from him.

Get thee behind me

See Matthew 4:10.

Offence (σκάνδαλον)

Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive, but thou art in my way. Dr. Morison, "Thou art not, as before, a noble block, lying in its right position as a massive foundation-stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling."

Savourest not (οὐ φρονεῖς)

Rev., better, mindest not. Thy thoughts and intents are not of God, but of men. Savourest follows the Vulgate sapis, from sapere, which means 1st, to have a taste or flavor of: 2d, to have sense or discernment. Hence used here as the rendering of φρονεῖν, to be minded. Thus Wyc., 1 Corinthians 13:11, "When I was a child I savoured (ἐφρόνουν) as a child." The idea is, strictly, to partake of the quality or nature of.

Note that both words are in the past (aorist) tense: "if he may have gained or lost. The Lord looks back to the details of each life as the factors of the final sum of gain or loss. For lose, Rev. gives forfeit. The verb in the active voice means to cause loss or damage. Often in the classics, of fining or mulcting in a sum of money. Compare 2 Corinthians 7:9.

Soul (ψυχὴν)

Rev., life, with soul in margin. This will be specially considered in the discussion of the psychological terms in the Epistles.

In exchange (ἀντάλλαγμα)

Lit., as an exchange.

Rev. gives the force of the preposition παρά, taketh with him.

Apart (κατ' ἰδίαν)

Not said of the mountain, as isolated, but of the disciples; so that they might be alone with him. Compare Mark 9:2, apart by themselves (κατ' ἰδίαν μόνους: lit., apart alone).

μετά, denoting change or transfer, and μορφή, form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα, the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ "appeared in another form" (μορφή), and 1 Corinthians 7:31 : "the fashion (σχῆμα) of the world passeth away." The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, "Be not conformed to this world," is μὴ συσχηματίζεσθε; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή, never of σχῆμα. Hence, Romans 12:2, "Be ye transformed (μεταμορφοῦσθε); the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philippians 3:21; and see, further, on Philippians 2:6, Philippians 2:7.

Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα, expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation "as he is" (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son.

The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form (ἐν ἑτέρᾳ μορφῇ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.

But the best texts read, ποιήσω, I will make, which is more characteristic of Peter. He would erect the booths himself.

Three tabernacles (σκηνάς)

Tents or booths, out o the brushwood lying near. Peter realized that it was night, and was for preparing shelters into which the heavenly visitants might retire after their interview.

The spectacle.