Matthew 16:22

While Christ was yet speaking the beginnings of the things which He was shewing unto them, Peter considered them unworthy of the Son of the living God. And forgetting that the Son of the living God does nothing, and acts in no way worthy of blame, he began to rebuke Him; and this is what is said, "And Peter took him, and began to rebuke him."

We have often said that Peter had too hot a zeal, and a very great affection towards the Lord the Saviour. Therefore after that his confession, and the reward of which he had heard from the Saviour, he would not have that his confession destroyed, and thought it impossible that the Son of God could be put to death, but takes Him to him affectionately, or takes Him aside that he may not seem to be rebuking his Master in the presence of his fellow disciples, and begins to chide Him with the feeling of one that loved Him, and to contradict Him, and say, "Be it far from thee, Lord;" or as it is better in the Greek, ιλεως σοι Κυριε, ου μη εσται σοι τουτο, that is, Be propitious to Thyself, Lord, this shall not be unto Thee.

As though Christ Himself had needed a propitiation. His affection Christ allows, but charges him with ignorance; as it follows, "He turned and said unto Peter, Get thee behind me, Satan, thou art an offence unto me."

The Lord, knowing the suggestion of the craft of the devil, says to Peter, "Get thee behind me;" that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, "Satan, thou art an offence unto me." For we cannot suppose that the name of Satan, and the sin of being an offence, would be imputed to Peter after those so great declarations of blessedness and power that had been granted him.

But to me this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that that blessedness of power was promised to Peter in time to come, not given him at the time present; had it been conveyed to him immediately, the error of a false confession would never have found place in him.

For what wonder is it that this should befal Peter, who had never received a revelation concerning these things? For that you may learn that confession which he made concerning Christ was not spoken of himself, observe how in these things which had not been revealed to him, he is at a loss. Estimating the things of Christ by human and earthly principles, he judged it mean and unworthy of Him that He should suffer. Therefore the Lord added, "For thou savourest not the things that be of God, but the things that be of men."

As much as to say; It is of My will, and of the Father's will, that I should die for the salvation of men; you considering only your own will would not that the grain of wheat should fall into the ground, that it may bring forth much fruit; therefore as you speak what is opposed to My will, you ought to be called My adversary. For Satan is interpreted "adverse" or "contrary."

Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, "Get thee behind me, Satan;" that is, follow me, thou that art contrary to my will; to the Devil it is said, "Go thy way, Satan," understanding not "behind me," but "into everlasting fire." He said therefore to Peter, "Get thee behind me," as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, "Thou art an offence unto me, when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them?" [Ps 119:165] It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, "Who is offended, and I burn not?" [2 Cor 11:29]

“ And Peter took Him and began to rebuke Him, saying, God be propitious to Thee. Lord, this shall never be unto thee. ” To whom He said, “ Get thee behind Me, Satan; thou art a stumbling-block unto Me; for thou mindest not the things of God but the things of men. ” Since Jesus had begun to show unto His disciples that He must go unto Jerusalem, and suffer many things, Peter up to this point learned the beginnings of those things which were shown. But since he thought that the sufferings were unworthy of Christ the Son of the living God, and below the dignity of the Father who had revealed to him so great things about Christ, for the things that concerned His coming suffering had not been revealed to him, on this account he took Him, and as one forgetful of the honour due to the Christ, and that the Son of the living God neither does nor says anything worthy of rebuke, he began to rebuke …

Next we must inquire how He said to Peter, “Thou art a stumbling-block unto Me,” especially when David says, “Great peace have they that love Thy law, and there is no stumbling-block to them.” For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for “love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,” how did the Lord Himself, “who upholdeth all that fall, and raiseth up all that be bowed down,” say to Peter, “Thou art a stumbling-block unto Me”? But it must be said that not only the Saviour, but also he who is perfected in love, cannot be offended. …

Sometimes, however, a man in the goodness of his will desires something that God does not desire, even though God’s will is also good, nay, much more fully and more surely good (for His will never can be evil): for example, if a good son is anxious that his father should live, when it is God’s good will that he should die. Again, it is possible for a man with evil will to desire what God wills in His goodness: for example, if a bad son wishes his father to die, when this is also the will of God. It is plain that the former wishes what God does not wish, and that the latter wishes what God does wish; and yet the filial love of the former is more in harmony with the good will of God, though its desire is different from God’s, than the want of filial affection of the latter, though its desire is the same as God’s. …

17. We often find in the symbolical passages of Scripture, that the same person appears in different characters on different occasions. So, on this occasion, Moses represents and prefigures the Jewish people as placed under the law. As, then, Moses, when he struck the rock with his rod, doubted the power of God, so the people who were under the law given by Moses, when they nailed Christ to the cross, did not believe Him to be the power of God. And as water flowed from the smitten rock for those that were athirst, so life comes to believers from the stroke of the Lord’s passion. The testimony of the apostle is clear and decisive on this point, when he says, "This rock was Christ." In the command of God, that the death of the flesh of Moses should take place on the mountain, we see the divine appointment that the carnal doubt of the divinity of Christ should die on Christ’s exaltation. …

65. The impiety, therefore, of Faustus’ attacks on Scripture can injure no one but himself; for what he thus assails is now deservedly the object of universal reverence. As has been said already, the sacred record, like a faithful mirror, has no flattery in its portraits, and either itself passes sentence upon human actions as worthy of approval or disapproval, or leaves the reader to do so. And not only does it distinguish men as blameworthy or praiseworthy, but it also takes notice of cases where the blameworthy deserve praise, and the praiseworthy blame. Thus, although Saul was blameworthy, it was not the less praiseworthy in him to examine so carefully who had eaten food during the curse, and to pronounce the stern sentence in obedience to the commandment of God. So, too, he was right in banishing those that had familiar spirits and wizards out of the land. …

8. Faustus calls upon us to believe him, and says, The truth is, if you will believe it, that the Hebrews were in a mistake regarding both the death of Jesus and the immortality of Elias. And a little after he adds, As from the outset of His taking the likeness of man He underwent in appearance all the experiences of humanity, it was quite consistent that He should seal the dispensation by appearing to die. How can this infamous liar, who declares that Christ feigned death, expect to be believed? Did Christ utter falsehood when He said, "It behoves the Son of man to be killed, and to rise the third day?" And do you tell us to believe what you say, as if you utter no falsehoods? In that case, Peter was more truthful than Christ when he said to Him, "Be it far from Thee, Lord; this shall not be unto Thee;" for which it was said to him, "Get thee behind me, Satan." This rebuke was not lost …

110. Matthew proceeds in the following strain: “Then charged He His disciples that they should tell no man that He was Jesus the Christ. From that time forth began Jesus to show unto His disciples how that He must go into Jerusalem, and suffer many things of the elders, and chief priests, and scribes;” and so on, down to where we read, “Thou savourest not the things that be of God, but those that be of men.” Mark and Luke add these passages in the same order. Only Luke says nothing about the opposition which Peter expressed to the passion of Christ.

3. This same Peter therefore who had been by the Rock pronounced “blessed,” bearing the figure of the Church, holding the chief place in the Apostleship, a very little while after that he had heard that he was “blessed,” a very little while after that he had heard that he was “Peter,” a very little while after that he had heard that he was to be “built upon the Rock,” displeased the Lord when He had heard of His future Passion, for He had foretold His disciples that it was soon to be. He feared lest he should by death, lose Him whom he had confessed as the fountain of life. He was troubled, and said, “Be it far from Thee, Lord: this shall not be to Thee.” Spare Thyself, O God, I am not willing that Thou shouldest die. Peter said to Christ, I am not willing that Thou shouldest die; but Christ far better said, I am willing to die for thee. …

8. And now see how the disciples were terrified at His words. “The disciples say unto Him, Master, the Jews of late sought to stone Thee, and goest Thou thither again? Jesus answered, Are there not twelve hours in the day? “What means such an answer? They said to Him, “The Jews of late sought to stone Thee, and goest Thou thither again” to be stoned? And the Lord, “Are there not twelve hours in the day? if any man walk in the day, he stumbleth not, because he seeth the light of this world: but if he walk in the night, he stumbleth, because there is no light in him.” He spoke indeed of the day, but to our understanding as if it were still the night. Let us call upon the Day to chase away the night, and illuminate our hearts with the light. …

4. “So when they had dined, He saith to Simon Peter, Simon, [son] of John, lovest thou me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed my lambs. He saith to him again, Simon, [son] of John, lovest thou me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed my lambs. He saith unto him the third time, Simon, [son] of John, lovest thou me? Peter was grieved because He said unto him the third time, Lovest thou me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. He saith unto him, Feed my sheep. Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wilt not. …

5. …Many have been confounded to their health: many, put to shame, have passed over from the persecution of Christ to the society of His members with devoted piety; and this would not have been, had they not been confounded and put to shame. Therefore he wished well to them.…Let them not go before, but follow; let them not give counsel, but take it. For Peter would go before the Lord, when the Lord spake of His future Passion: he would to Him as it were give counsel for His health. The sick man to the Saviour give counsel for His health! And what said he to the Lord, affirming that His future Passion? “Be it far from Thee, Lord. Be gracious to Thyself. This shall not be to Thee.” He would go before that the Lord might follow; and what said He? “Get thee behind Me, Satan.” By going before thou art Satan, by following thou wilt be a disciple. …

17. “As a Neighbour, as our Brother, so I pleased Him: as one mourning and sorrowful, so I humbled myself” ( ver. 14 ). Now looketh He back to His Own Body: let us now look to this. When we rejoice in prayer, when our mind is calmed, not by the world’s prosperity, but by the light of Truth: (who perceiveth this light, knoweth what I say, and he seeth and acknowledgeth what is said, “As a Neighbour, as our Brother, so I pleased Him”): even then our soul pleaseth God, not placed afar off, for, “In Him,” saith one, “we live and move and have our being,” but as a Brother, as a Neighbour, as a Friend. But if it be not such that it can so rejoice, so shine, so approach, so cleave unto Him, and seeth itself far off thence, then let it do what followeth, “As one mourning and sorrowful, so I humbled Myself. …