And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.

“But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to shew the firmness of this Church thus built upon a rock, He adds, And the gates of hell shall not prevail against it.”

“Above, the Lord taught that evangelical doctrine must be kept pure from the leaven of the Jews; here, however, he teaches the eminence of that doctrine. And first as to faith in both natures, namely the Godhead and the manhood; second as to faith in the Passion, at the place "From that time Jesus began to show to his disciples," etc.; third as to faith in the power of judgment, at the place "For the Son of Man shall come in the glory of his Father." Concerning the first, first the opinion of the crowds about Christ is inquired into; second the faith of the disciples, at the place "But whom do you say that I am?" Concerning the first, first the place is set down; second Christ's question, at the place "Whom do men say that the Son of Man is?"; third Peter's response, at the place "But they said," etc. He says, therefore, "Jesus came into the parts of Caesarea"; and not only this, but he added "Philippi," because there were two Caesareas, namely Caesarea of Trachonitis, where Peter was sent to Cornelius, and this other one, which is otherwise called Paneas. The first was established by Herod in honor of Caesar Augustus; this one Philip built in honor of Tiberius. But why did the Lord raise this question here? It must be said that this city was situated within the borders of the Jews; therefore, before he wished to ask about the faith, he drew them out from among the Jews. Likewise it is recorded that the Lord, leading the Jews out of Egypt, did not lead them out through the land of the Philistines, as is found in Exodus 13:17. Next is set down the question: "And he asked his disciples," etc. A wise man, when he asks, teaches, as Jerome says. Hence we are instructed in many things, that we should be solicitous about what is said of us: so that if it is evil, we may correct it; if good, that we may preserve and increase it. Hence take care of a good name; for this will remain with you more than a thousand precious and great treasures, Ecclesiasticus 41:15. Hence Christ asked what was said about him. Likewise, those who know the Godhead are called gods, Psalm 81:6: "I have said, you are gods"; but those who know the manhood are called men; hence it is said, "Whom do men say that the Son of Man is?" But, as Hilary says, Christ seemed to be only a man; therefore he wished that they should recognize that there was something else in him besides. Hence from this very question he gives them to understand that there was something else in him. Likewise the humility of Christ is shown, because he confesses himself to be the Son of Man, according to that above, Matthew 11:29: "Learn of me, because I am meek and humble of heart." Next is set down the opinion of the crowds: "But they said: some John the Baptist," etc. Different people held different opinions about Christ. The Pharisees blasphemed Christ, but the crowds called him a prophet; hence Luke 7:16: "A great prophet has risen up among us," etc. They said he was John by reason of his authority, because John preached penance; above, chapter 3:2: "Do penance, the kingdom of heaven is at hand." Therefore they believed him to be John, because Christ likewise began, "Do penance, the kingdom of heaven is at hand," as above, 4:17. Likewise they held the prophet Elijah in reverence; Malachi, last chapter, 5: "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord." Hence they believed him to be Elijah on account of the power of his speech and the might of his preaching; Ecclesiasticus 48:1: "And Elijah the prophet stood up as fire, because his word burned like a torch." And of Christ it is said above, 7:29, that he was "teaching them as one having power." Likewise, on account of the eminence of his life, they believed him to be Jeremiah, of whom the Lord said: "Before I formed you in the womb, I knew you, and before you came forth from the womb, I sanctified you," Jeremiah 1:5. And in the same book, chapter 40, it is recorded that he was honored by the Gentiles. Thus Christ was held in reverence by those outside the nation, but was blasphemed by the Jews; therefore they compared him to Jeremiah. But how could they say he was Elijah? Because it is recorded in 4 Kings 2:11 that he was carried up, and that he still lived, and he had been promised to the Jews for their salvation, as is found in Malachi, last chapter, 5. Because some held the theory of transmigration of bodies, and so according to this opinion it could be that the soul of Elijah had entered another body. "Jesus says to them: But whom do you say that I am?" Here the faith of the disciples is inquired into. And first the question is set down; second the response; third the approval. The second is at "Peter answering"; the third at "And Jesus answering," etc. "Jesus says to them: But whom do you say that I am?" As if to say: thus say the crowds; but because more has been entrusted to you, therefore more is required of you. You have seen miracles, therefore you ought to hold a higher opinion. But why did he ask? Did he not know? Indeed he knew, but he wished that they should merit from their confession; Romans 10:10: "With the heart we believe unto justice, but with the mouth confession is made unto salvation." Hence the more secluded things are, the more meritorious they are; and since the crowds, as being of the lowest understanding, could not answer greater things, therefore, etc. "But Peter answering said: You are Christ, the Son of the living God." He answers for himself and for the others; but he more often answers, and in this the perfect faith is touched upon, because faith in the manhood is touched. "You are Christ," that is, the anointed one. And it is agreed that he was anointed with the oil of the Holy Spirit. Anointing does not belong to him according to the Godhead, because it proceeds from the Godhead itself, but according to the manhood. This, therefore, he says so that they might esteem the manhood of Christ otherwise than the crowds did. But it is asked why they called him a prophet. A prophet was anointed, as is found of Elisha. Kings were anointed, as is found of Saul; likewise priests, as is found in Leviticus. And all these things are implied in the name of Christ: because he is also called king, as Jeremiah 23:5: "A king shall reign, and he shall be wise." Likewise priest; Psalm 109:4: "You are a priest forever according to the order of Melchisedech." Likewise prophet: "The Lord your God will raise up to you a prophet from your nation and from your brethren," etc., Deuteronomy 18:15. Likewise he confessed not only the manhood, but, piercing through the outer shell, he transcended even to the Godhead, saying "You are the Son of God." For others said that he was a blasphemer; hence John 10:33: "For a good work we do not stone you, but for blasphemy, because being a man you make yourself God." But this man recognizes him as the Son of God. And he says "of the living God," to exclude the error of the Gentiles, who called certain dead men gods, as Jove, etc., as is found in Wisdom 13:2ff. Likewise certain ones called dead elements gods, such as earth, fire, etc., as is found in Wisdom 13; but this man says "the Son of the living God." But it must be known that when it is said "the living God" and "a living man," it is said of man by participation in life; but it is said of God because he is the fountain of life; Psalm 35:10: "With you is the fountain of life." And in John 14:6: "I am the way, the truth, and the life." "Jesus answering," etc. Here first he approves his confession; second he commands that it be kept silent, at the place "Then he commanded his disciples that they should tell no one that he was Jesus the Christ." Concerning the first, first he approves this confession by the commendation of the one confessing; second by the reward, at the place "And I say to you that you are Peter," etc. Hence he says, "Jesus answered: Blessed are you, Simon Bar-Jona." "Bar" is the same as "son"; "Jona" is the same as "dove": by his own name. Hence "Bar-Jona," that is, son of the dove. And Christ's response seems to answer to Peter's confession. Because he had confessed him to be the Son of God, Jesus in turn calls him son of the dove, namely of the Holy Spirit, because this confession could not have been made except by the Holy Spirit. But it is believed that at first he was called "Bar-Jona," that is, son of John, but through a corruption of the text it came to be said this way. But what of it? Did not others confess him to be the Son of God? Indeed, we read of Nathanael, John 1:49. Likewise those who were in the boat, above, chapter 9. Why then is Peter here declared blessed, and not the others? Because the others confessed him as adopted son, but this one confessed him as natural son; therefore he is here declared blessed above the rest, because he first confessed the Godhead. Origen says: it seems that before this he had not confessed it. But then how did Christ send them out to preach? He answers that from the beginning they did not preach that he was the Christ, but they preached penance. Likewise it could be that they did preach Christ, but here for the first time they preached that he himself was the Son of God. Therefore here he especially rewards him. "Blessed are you, Simon," etc., because blessedness consists in knowledge; John 17:3: "This is eternal life, that they may know you, the only true God." But knowledge is twofold: one which is by natural reason, the other which is above reason. The first does not make for blessedness, because it is uncertain; hence it does not satisfy the intellect; but blessedness must satisfy natural appetite, and this will be had in our homeland; Isaiah 64:4: "The eye has not seen, nor has the ear heard, what the Lord has prepared for those who love him." Therefore in this life, the more anyone can perceive of this knowledge, the more he is blessed; Proverbs 3:13: "Blessed is he who finds wisdom." Hence he says "Blessed are you," because you are beginning to be blessed. "Because flesh and blood has not revealed it to you." This can be explained so that flesh and blood are taken for carnal friends; Galatians 1:16: "immediately I did not consult flesh and blood." Hence "flesh and blood has not revealed it to you," that is, you did not have it from the tradition of the Jews, but from the revelation of God. Likewise, in Christ there was flesh, and blood, and Godhead; therefore, because Peter did not look to flesh and blood, it is said to him "Blessed are you," because you do not judge according to what flesh and blood reveals, but according to what my Father reveals. Or: you do not have it from natural industry, but from my Father. "For no one has known the Son except the Father," Luke 10:22. For it belongs to him to reveal, whose it is to know. Hence "no one knows except him to whom the Father has willed to reveal it"; Daniel 2:28: "There is a God in heaven who reveals mysteries." "And I say to you, that you are Peter," etc. Here he gives the reward of the confession. He had confessed the manhood and the Godhead, therefore the Lord gives the reward. First he gives the name; second, the power. Concerning the first, first he gives the name; second, the reason for the name, at the place "and upon this rock I will build my church." And for this he came into this world, that he might found the church. Isaiah 28:16: "Behold, I will lay in the foundations of Sion a tried stone, a corner stone, a precious stone, founded in the foundation." This is signified by the stone which Jacob placed under his head, and anointed, as is found in Genesis 28:18. This stone is Christ, and from this anointing all are called Christians; hence we are called Christians not only from Christ, but from the rock (petra). Therefore he especially imposes the name: "You are Peter," from the rock which is Christ. Although according to Augustine it seems that the name was not imposed now, but from the beginning; John 1:42: "You shall be called Cephas." Or it can be said that it was promised then, and given here. In sign of this, "upon this rock I will build my church." It is the property of a rock, that it be placed as a foundation; likewise, that it give firmness. Above, 7:24: "He is like a man who builds his house upon a rock." Hence it can be explained of Christ: "and upon this rock," that is, upon Christ, so that he might be the foundation, and so that what is founded might receive firmness. Augustine, in the book of Retractations, says that he explained this in many ways, and left it to his hearers to accept whichever they wished. Either that "this rock" signifies Christ; 1 Corinthians 10:4: "And the rock was Christ." And elsewhere, 1 Corinthians 3:11: "No other foundation can anyone lay, but that which is laid, which is Christ Jesus." Another explanation: "upon this rock," that is, upon you the rock, because from me you, as a rock, draw the fact that you are a rock. And just as I am the rock, so upon you as rock I will build, etc. But what of this? Are both Christ and Peter the foundation? It must be said that Christ is the foundation according to himself, but Peter insofar as he has the confession of Christ, insofar as he is his vicar. Ephesians 2:20: "Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone," etc. Apocalypse 21:14: "The wall of the city had twelve foundations, and in them the twelve names of the twelve apostles of the Lamb." Therefore Christ according to himself is the foundation, but the apostles not according to themselves, but by the concession of Christ, and the authority given by Christ; Psalm 86:1: "The foundations thereof are in the holy mountains." But especially Peter's house, which is founded upon the rock, shall not be destroyed, as above, 7:25. Thus this church can be assailed, but cannot be conquered. "And the gates of hell shall not prevail against it." Jeremiah 1:19: "They shall fight against you, and shall not prevail." And who are the gates of hell? Heretics: because just as one enters a house through a gate, so through these one enters into hell. Likewise tyrants, demons, sins. And although other churches could be reviled by heretics, the Roman Church nevertheless was not depraved by heretics, because it was founded upon the rock. Hence at Constantinople there were heretics, and the labor of the apostles was lost there; only the Church of Peter remained inviolate. Hence Luke 22:32: "I have prayed for you, Peter, that your faith fail not." And this refers not only to the Church of Peter, but to the faith of Peter, and to the whole Western Church. Hence I believe that Westerners owe greater reverence to Peter than to the other apostles. "And I will give to you the keys of the kingdom of heaven." Here is set down the second gift which Christ gave to Peter according to his manhood. For he founded the church on earth, and instituted Peter as his vicar, that he might lead men into heaven; Hebrews 10:19: "Having confidence in the entrance into the holies by the blood of Christ." Hence Christ instituted Peter as his vicar, that he might lead men into heaven; hence he gave him that ministry, hence he gave the keys. For a key introduces; hence Peter has the ministry of introducing. And he does two things. First he entrusts the keys; second he teaches their use: "and whatsoever you shall bind on earth, shall be bound also in heaven," etc. But let us see what the keys are. When a house is locked, this impedes entrance; but the key removes the impediment. The kingdom of heaven had an impediment, but not on its own part; Apocalypse 4:1: "I saw, and behold a door was opened"; but the impediment was on our part, namely sin, because "nothing defiled shall enter into it." Christ removed these impediments through his Passion, because "he washed us from our sins in his own blood," Apocalypse 1:5. And he communicated this, so that through a ministry sins might be taken away, which is accomplished through the power of the blood of Christ; hence the sacraments have their power from the power of the Passion of Christ. Hence, "I will give you the ministry," etc. Isaiah 22:22: "I will lay upon him the key of the house of David." But he says "I will give you"; for they were not yet fashioned; but a thing cannot be given before it exists. These, however, were to be fashioned in the Passion; hence in the Passion was their efficacy. Hence here he promised, but after the Passion he gave, when he said: "Feed my sheep." But why does he say "keys"? Because to absolve is to remove an obstacle. For there are two things, because two are required, power and knowledge. But what of this? Are there not some priests who do not have knowledge? Understand that they do have knowledge, because no one has the key of knowledge except a priest. Here "knowledge" does not mean a habit of the intellect, etc., but it means the authority of discerning. Hence there is a certain judge who does not have knowledge in the first sense, and yet has knowledge in the second sense, because he has authority; while another has knowledge in the first sense, and not in the second, because he does not have authority. Hence "knowledge" here means the authority of discerning, and every priest has this, so as to discern in absolving. Next he sets down the use of the keys: "whatsoever you shall bind on earth, shall be bound also in heaven." But it seems that this is unsuitably stated, because the use of a key is not to bind, but to open. I say that this use of the keys is indeed fitting. For heaven itself is open; Apocalypse 4:1: "I saw a door opened." Hence it is not necessary that it be opened; but he who is bound and ought to enter must be loosed. But here certain errors are to be avoided. The first is touched on in the Gloss, because certain people usurped the claim that they could absolve whomever they wished, and lead them into the kingdom of heaven. But this cannot stand, because it belongs to God alone to change wills. Another error is that the priest does not bind, but only shows that one is absolved. But this detracts from the power of the sacrament, since the sacraments of the new law effect what they signify; but the sacraments of the old law do not. Hence if it effected nothing, it would not be a sacrament of the new law. Third, some say that in sin there are three things: guilt, and liability, and punishment. From two of these a man is absolved by himself through contrition; but when a man has been absolved from these, he remains obligated to temporal punishment, which a man is not able by himself to remove and avoid; therefore the keys are given, which lessen something of this punishment, and bind as to some part of the punishment. Yet it seems to me that this is not well said, because a sacrament of the new law gives grace, but grace is not ordered against punishment, but against guilt. Hence I say that it is the same in this sacrament of confession as in the sacrament of Baptism, which has a certain instrumental spiritual power, according to which it cleanses from guilt. Hence Augustine: "What is the power of water, that it should wash the flesh, and take away guilt?" Thus I say that in the priest there is a certain instrumental spiritual power, from which he is called a minister, and thus he ministerially effects the remission, just as the water of Baptism does. But here a difficulty arises, because now only infants come to Baptism; and if an adult comes, he comes either feigned or not feigned. He comes feigned when he comes without renewal of mind, and then guilt is not remitted; he comes not feigned when he comes with the purpose of confession, whence grace is required, or the purpose of conversion, and this is from grace. But grace takes away guilt. Hence in the sacrament of Baptism, when an adult comes, if he prepares himself, he receives the remission of guilt. So too in the sacrament of penance, to which only adults come, one is not contrite unless he has the purpose of submitting himself to the discretion and judgment of the priest. If he is not contrite, he does not obtain the effect, just as in Baptism. But it can happen that someone comes not wholly contrite, who by the power of the grace conferred in the perfected sacrament is made contrite; therefore it must be understood: "whatsoever you shall loose," that is, if you apply the ministry of absolution. And he says "whatsoever," because not only guilt, but punishment. "It shall be loosed in heaven," that is, it shall be held as absolved in heaven, just as is the case with Baptism; hence the priest ought to say "I absolve you," just as "I baptize you." But someone may ask, how does he bind? It must be known that the priest is a minister of God, and the action of the minister depends on the act of the lord; hence in the manner in which the lord binds and looses, so does the priest ministerially. God looses by pouring in grace, he binds by not pouring it in: thus the priest looses by the sacrament, ministering the sacrament, but binds by not applying it. It is said otherwise, that by "heavens" the present Church is signified; hence "whatsoever you shall bind," by excommunication, or "shall loose," it shall be loosed or bound, as regards the administration of the sacraments of the Church. Hence some hold that this administration, this binding and absolving, is upon earth, so that it does not extend to the dead. But this is rejected, because it extends not only to the living, but also to the dead; hence if it is referred to both, the sense is: "whatsoever you shall bind on earth"—then I say, existing on earth—"shall be bound also in heaven." But there is another question, because elsewhere it is found, John 20:23: "Whose sins you shall forgive, they are forgiven them"; but here he says this only to Peter. It must be said that he gave it immediately to Peter; but the others receive it from Peter; therefore, lest it be believed that this was said only to Peter, he says, "Whose sins you shall forgive," etc. And for this reason the Pope, who holds the place of Saint Peter, has plenary power, but the others have it from him.”

“And I will give unto thee the keys of the kingdom of heaven,.... By the kingdom of heaven is meant the Gospel, which comes from heaven, declares the king Messiah to be come, speaks of things concerning his kingdom, is the means of setting it up, and enlarging it, displays the riches of his grace, and gives an account of the kingdom of heaven, and of persons' right unto it, and meetness for it. "The keys" of it are abilities to open and explain the Gospel truths, and a mission and commission from Christ to make use of them; and being said to be given to Peter particularly, denotes his after qualifications, commission, work, and usefulness in opening the door of faith, or preaching the Gospel first to the Jews, Act 2:1 and then to the Gentiles, Act 10:1 and who was the first that made use of the keys of evangelical knowledge with respect to both, after he, with the rest of the apostles, had received an enlarged commission to preach the Gospel to all nations, beginning at Jerusalem. Otherwise these keys belonged to them all alike; for to the same persons the keys, and the use of them, appertained, on whom the power of binding and loosing was bestowed; and this latter all the disciples had, as is manifest from Mat 18:18 wherefore this does not serve to establish the primacy and power of Peter over the rest of the apostles; nor do keys design any lordly domination or authority; nor did Christ allow of any such among his apostles; nor is it his will that the ministers of his word should lord it over his heritage: he only is king of saints, and head of his church; he has the key of David, with which he opens, and no man shuts, and shuts, and no man opens; and this he keeps in his own hand, and gives it to none. Peter is not the door-keeper of heaven to let in, nor keep out, whom he pleases; nor has his pretended successor the keys of hell and death; these also are only in Christ's hands: though it has been said of the pope of Rome, that if he sends millions of men to hell, none should say to him, what dost thou? but the keys here mentioned are the keys of the kingdom of heaven; or of the Gospel, which was shut up in the Jewish nation, through the ignorance, malice, and calumnies of the Scribes and Pharisees, who would neither embrace it, or enter into the kingdom of God themselves, nor suffer others that were going to enter into it; and through their taking away the key of knowledge, or the right interpretation of the word of God; and through a judicial blindness, which that nation in general was given up to: and this was shut up to the Gentiles through the natural darkness that was spread over them, and through want of a divine revelation, and persons sent of God to instruct them: but now Christ was about, and in a little time he would (for these words, with what follow, are in the future tense) give his apostles both a commission and gifts, qualifying them to open the sealed book of the Gospel, and unlock the mysteries of it, both to Jews and Gentiles, especially the latter. Keys are the ensigns of treasurers, and of stewards, and such the ministers of the Gospel are; they have the rich treasure of the word under their care, put into their earthen vessels to open and lay before others; and they are stewards of the mysteries and manifold grace of God, and of these things they have the keys. So that these words have nothing to do with church power and government in Peter, nor in the pope, nor in any other man, or set of men whatever; nor to be understood of church censures, excommunications, admissions, or exclusions of members: nor indeed are keys of any such similar use; they serve for locking and unlocking doors, and so for keeping out those that are without, and retaining those that are within, but not for the expulsion of any: but here they are used in a figurative sense, for the opening and explaining the truths of the Gospel, for which Peter had excellent gifts and abilities. And whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. This also is not to be understood of binding, or loosing men's sins, by laying on, or taking off censures, and excommunications; but only of doctrines, or declarations of what is lawful and unlawful, free, or prohibited to be received, or practised; in which sense the words, , "bound and loosed", are used in the Talmudic writings, times without number, for that which is forbidden and declared to be unlawful, and for that which is free of use, and pronounced to be so: in multitudes of places we read of one Rabbi "binding", and of another "loosing"; thousands, and ten thousands of instances of this kind might be produced; a whole volume of extracts on this head might be compiled. Dr. Lightfoot has transcribed a great many, sufficient to satisfy any man, and give him the true sense of these phrases; and after him to mention any other is needless; yet give me leave to produce one, as it is short, and full, and explains these phrases, and points at the persons that had this power, explaining Ecc 12:11 and that clause in it, "masters of the assemblies". "these (say they (t)) are the disciples of the wise men, who sit in different collections, and study in the law; these pronounce things or persons defiled, and these pronounce things or persons clean, "these bind, and these loose"; these reject, or pronounce persons or things profane, and these declare them right.'' And a little after, "get thyself an heart to hear the words of them that pronounce unclean, and the words of them that pronounce clean; the words of them that "bind", and the words of them that "loose"; the words of them that reject, and the words of them that declare it right'' But Christ gave a greater power of binding and loosing, to his disciples, than these men had, and which they used to better purpose. The sense of the words is this, that Peter, and so the rest of the apostles, should be empowered with authority from him, and so directed by his Holy Spirit, that whatever they bound, that is, declared to be forbidden, and unlawful, should be so: and that whatever they loosed, that is, declared to be lawful, and free of use, should be so; and accordingly they bound some things which before were loosed, and loosed some things which before were bound; for instance, they bound, that is, prohibited, or declared unlawful, the use of circumcision, which before, and until the death of Christ, was enjoined the natural seed of Abraham; but that, and all ceremonies, being abolished by the death of Christ, they declared it to be nothing, and of no avail, yea, hurtful and pernicious; that whoever was circumcised, Christ profited him nothing, and that he was a debtor to do the whole law: they affirmed, that the believing Gentiles were not to be troubled with it; that it was a yoke not fit to be put upon their necks, which they, and their fathers, were not able to bear, Gal 5:1. They bound, or forbid the observance of days, months, times, and years; the keeping holy days, new moons, and sabbaths, which had been used in the Jewish church for ages past; such as the first day of the new year, and of every month, the day of atonement, the feasts of the passover, pentecost, and tabernacles, the jubilee year, the sabbatical year, and seventh day sabbath, Gal 4:9. They loosed, or declared lawful and free, both civil and religious conversation between Jews and Gentiles; whereas, before, the Jews had no dealings with the Gentiles, nor would not enter into their houses, nor keep company with them, would have no conversation with them; neither eat, nor drink with them; but now it was determined and declared, that no man should be called common, or unclean; and that in Christ Jesus, and in his church, there is no distinction of Jew and Gentile, Act 10:28. They also loosed, or pronounced lawful, the eating of any sort of food, without distinction, even that which was before counted common and unclean, being persuaded by the Lord Jesus Christ, by the words he said, Mat 15:11. They asserted, that there is nothing unclean of itself; and that the kingdom of God is not meat and drink; or that true religion does not lie in the observance of those things; that every creature of God is good, and fit for food, and nothing to be refused, or abstained from, on a religious account, provided it be received with thanksgiving, Rom 14:14. And these things now being by them bound or loosed, pronounced unlawful or lawful, are confirmed as such by the authority of God, and are so to be considered by us. (t) T. Bab. Chagiga, fol. 3. 2.”

“Kago . And I say to thee, and tell thee why I before declared, (John i. 42.) that thou shouldst be called Peter, for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. (Tirinus) — In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between petra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. (Bible de Vence) — Thou art Peter; [2] and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true St. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon the faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as St. Paul tells the Ephesians; (Chap. ii, ver. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apocalypse xxi. 14. In the mean time, St. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. (Witham) — Thou art Peter, &c. As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John i. 42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. — Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. (Matthew vii. 24, 25.) — The gates of hell, &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. (Challoner) — The gates, in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the Ottoman port. The princes were wont to hold their courts at the gates of the city. (Bible de Vence)”

“The relative pronoun determines the rock to be that which had been just mentioned. There is a difference of gender in the Greek, which is easily accounted for by the necessity of designating a man by a noun with a masculine termination, as the Greeks always do, unless where contempt is signified, whilst the feminine noun more precisely expresses the rock. In the language used by our Saviour there is no such differ- ence. The meaning plainly is : thou art a rock, and on this rock I will build My Church. There is, as Bloomfield remarks, a paronomasia. In English, " the allusion to the name, though specially intended by our Lord," as Campbell avows, " is totally lost."”

“And I say also unto thee--that is, "As thou hast borne such testimony to Me, even so in return do I to thee." That thou art Peter--At his first calling, this new name was announced to him as an honor afterwards to be conferred on him (Joh 1:43). Now he gets it, with an explanation of what it was meant to convey. and upon this rock--As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as WEBSTER and WILKINSON remark, it is perfect, Pierre--pierre. I will build my Church--not on the man Simon-Barjona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His OWN; a magnificent expression regarding Himself, remarks BENGEL--nowhere else occurring in the Gospel. and the gates of hell--"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.”