Matthew 16:13

“The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, “Who do men say that I, the Son of man, am?” and when Peter had replied, “Thou art the Christ, the Son of the living God;” and when he had been commended by Him [in these words], “That flesh and blood had…” — editor's note: Matt. xvi. 13.

“…or when He asks on coming into the parts of Cæsarea, ‘Whom do men say that I am?’ or, ‘How many loaves have ye?’ and, ‘What will ye that I shall do unto you?’ we may know, from what has been already said, the right sense of the passages, and may not stumble as Christ’s enemies the Arians.” — editor's note: Matt. xvi. 13; Mark vi. 38; Matt. xx. 32

“He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.” — editor's note: The commentary on Matthew was written toward the close of Origen’s life, as Eusebius informs us here, a fact which is confirmed by references in the work…

“Peter replying in behalf of all, one for those who were one, answered, “Thou art the Christ, the Son of the living God;” not like those sons of God who are not made equal to Thee: Thou hast come in the flesh: but not as the clouds, who are not to be compared unto Thee.” — editor's note: Matt. xvi. 13–16.

“And they said, Some say that Thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words, “And whatsoever thou shalt loose on earth shall be loosed in heaven.”” — editor's note: Matt. xvi. 13–19.

“And Peter answered and said, Thou art the Christ, the Son of the Living God.”” — editor's note: Matt. xvi. 13–18.

“Peter answered, Thou art the Christ, the Son of the living God.”” — editor's note: Matt. xvi. 13–16.

“Whereupon blessed Peter, whose divinely inspired confession was destined to profit all nations, said, “Thou art Christ, the Son of the living God.”” — editor's note: S. Matt. xvi. 13–16.

“…wished it to be declared by the most blessed Peter himself what was praised in his confession, when the Lord said, “whom do men say that I, the Son of man, am?” and the disciples mentioned various people’s opinion: but, when He asked what they themselves believed, the chief of the apostles, embracing the fulness of…” — editor's note: S. Matt. xvi. 13 and 16.

“Monogamist I am led to presume him by consideration of the Church, which, built upon him, was destined to appoint every grade of her Order from monogamists.” — editor's note: See Matt. xvi. 13–19. Comp. de Pu., c. xxi.

“Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, “Whom do men say that I am?”” — editor's note: Matt. xvi. 13.

“As a witness for simplicity in shoes let John suffice, who avowed that “he was not worthy to unloose the latchet of the Lord’s shoes.”” — editor's note: Mark. i. 7; Luke iii. 16. [It was reserved for Chrysostom to give a more terrible counterblast against costly chaussure, in commenting upon Matt. xvi. 13, et…

As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced…

He adds ‘of Philip,’ to distinguish it from the other Caesarea, of Strato. And He asks this question in the former place, leading His disciples far out of the way of the Jews, that being set free from all fear, they…

This Philip was the brother of Herod, the tetrarch of Ituraea, and the region of Trachonitis, who gave to the city, which is now called Panaeas, the name of Caesarea in honour of Tiberias Caesar.

When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, “And he asked his disciples, saying, Whom do men say that the Son of…

Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what…

So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.

Beautifully is the question put, “Whom do men say that the Son of Man is?” For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.

He says not, Whom do the Scribes and Pharisees say that I am? but, Whom do men say that I am? searching into the minds of the common people, which were not perverted to evil. For though their opinion concerning…

By asking, “Whom do men say that the Son of Man is?” He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men’s opinion respecting…

He says not, Whom do men say that I am? but, “Whom do men say that the Son of Man is?” that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has ‘Son of Man,’ the…

Then the disciples recount the divers opinions of the Jews relating to Christ; “And they said, some say John the Baptist,” following Herod’s opinion [margin note: see Matt 14:2]; “others Elias,” supposing either that…

It was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremias, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of…

The disciples having recounted the opinion of the common people, He then by a second question invites them to higher thoughts concerning Him; and therefore it follows, “Jesus saith unto them, Whom say ye that I am?”…

Observe how by this connexion of the discourse the Apostles are not styled men but Gods. For when He had said, “Whom say ye that the Son of Man is?” He adds, “Whom say ye that I am?” as much as to say, They being men…

He enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith; and the opinions of…

When the Lord enquires concerning the opinion of the multitudes, all the disciples answer; but when all the disciples are asked, Peter as the mouth and head [margin note: κορυφαῖος] of the Apostles answers for all,…

Peter denied that Jesus was any of those things which the Jews supposed, by his confession, “Thou art the Christ,” which the Jews were ignorant of; but he added what was more, “the Son of the living God,” who had…

He calls Him “the living God,” in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.

This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He…

And by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shews us the excellence of His divine eternity.

This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, “Jesus answered and said unto him, Blessed art thou, Simon Bar-jonas, for flesh and blood has not…

This return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, “Thou art Christ, the Son of the living God.” The Lord said unto him, “Blessed art thou, Simon Bar-jonas?” Why? Because…

It would be without meaning to say, Thou art the son of Jonas, unless he intended to shew that Christ is as naturally the Son of God, as Peter is the son of Jonas, that is, of the same substance as him that begot him.

Compare what is here said, “flesh and blood hath not revealed it unto thee,” with the Apostolic declaration, “Immediately I was not content with flesh and blood,” [Gal 1:16] meaning there by this expression the Jews;…

Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly…

It must be enquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shews that Peter then first confessed Him to be the Son of the living God. And look…

And truly if Peter had not confessed that Christ was in a peculiar sense born of the Father, there had been no need of revelation; nor would he have been worthy of this blessing for confessing Christ to be one of…

As much as to say, You have said to me, “Thou art Christ, the Son of the living God,” therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is…

But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, “Thou shalt be called Cephas, which is interpreted, Peter.” [John 1:42]…

That is, On this faith and confession I will build my Church. Herein shewing that many should believe what Peter had confessed, and raising his understanding, and making him His shepherd.

I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. but I know that since that I have often explained these words of the Lord, “Thou art Peter, and on…

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…

That is, shall not separate it from the love and faith of Me.

I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.

But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.

The gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they shew the path of destruction.

He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor…

Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.

Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, “Thou art Peter;” for every one…

Then He speaks of another honour of Peter, when He adds, “And I will give thee the keys of the kingdom of heaven;” as much as to say, As the Father hath given thee to know Me, I also will give something unto thee,…

For as with a zeal beyond the others he had confessed the King of heaven, he is deservedly entrusted more than the others with the keys of the heavenly kingdom, that it might be clear to all, that without that…

See how great power has that rock upon which the Church is built, that its sentences are to continue firm as though God gave sentence by it.

See how Christ leads Peter to a high understanding concerning himself. These things that He here promises to give him, belong to God alone, namely to forgive sins, and to make the Church immoveable amidst the storms…

But this power of binding and loosing, though it seems given by the Lord to Peter alone, is indeed given also to the other Apostles, [margin note: see Matt 18:18] and is even now in the Bishops and Presbyters in…

This power was committed specially to Peter, that we might thereby be invited to unity. For He therefore appointed him the head of the Apostles, that the Church might have one principal Vicar of Christ, to whom the…

How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults,…

Bishops and Presbyters, not understanding this passage, assume to themselves something of the lofty pretensions of the Pharisees, and suppose that they may either condemn the innocent, or absolve the guilty; whereas…

Let him then be without blame who binds or looses another, that he may be found worthy to bind or loose in heaven. Moreover, to him who shall be able by his virtues to shut the gates of hell, are given in reward the…

Matthew 16:13 and Mark 8:27 share the same wording (10 words).

Cited together in The Instructor II.12.

Cited together in The Instructor II.12.

Cited together in Scorpiace Chapter 10.

Cited together in John Chrysostom on Matthew 16:13–19 (6) (Catena Aurea).

Cited together in Letters Letter 33.

Cited together in Scorpiace Chapter 10.

Cited together in Scorpiace Chapter 10.

Cited together in Origen on Matthew 16:13–19 (3) (Catena Aurea).

Cited together in Scorpiace Chapter 10.

Cited together in Scorpiace Chapter 10.

Cited together in Scorpiace Chapter 10.

Cited together in Scorpiace Chapter 10.

Cited together in Origen on Matthew 16:13–19 (2) (Catena Aurea).