"And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Peter's knowledge, which was also that of his brethren, was of a kind apart from all that man may find out for himself; it was a divine bestowal, in comparison with which human wisdom is foolishness and the treasure of earth but dross, Addressing Himself further to the first of the apostles, Jesus continued: "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."
Through direct revelation from God Peter knew that Jesus was the Christ; and upon revelation, as a rock of secure foundation, the Church of Christ was to be built.[766] Though torrents should fall, floods roll, winds rage, and all beat together upon that structure, it would not, could not, fall, for it was founded upon a rock;[767] and even the powers of hell would be impotent to prevail against it. By revelation alone could or can the Church of Jesus Christ be builded and maintained; and revelation of necessity implies revelators, through whom the will of God may be made known respecting His Church. As a gift from God comes the testimony of Jesus into the heart of man. This principle was comprized in the Master's teachings at Capernaum, that none could come to Him save such as the Father would bring.[768] The Lord's promise, that unto Peter He would give "the keys of the kingdom of heaven," embodies the principle of divine authority in the Holy Priesthood, and of the commission of presidency. Allusion to keys as symbolical of power and authority is not uncommon in Jewish literature, as was well understood in that period and is generally current today.[769] So also the analogies of binding and loosing as indicative of official acts were then usual, as they are now, particularly in connection with judicial functions. Peter's presidency among the apostles was abundantly manifest and generally recognized after the close of our Lord's mortal life. Thus, it was he who spoke in behalf of the Eleven, in the council meeting at which a successor to the traitor Iscariot was chosen; he was the spokesman of his brethren on the occasion of the Pentecostal conversion; it was he who opened the doors of the Church to the Gentiles;[770] and his office of leadership is apparent throughout the apostolic period.
The confession by which the apostles avowed their acceptance of Jesus as the Christ, the Son of the living God, was evidence of their actual possession of the spirit of the Holy Apostleship, by which they were made particular witnesses of their Lord. The time for a general proclamation of their testimony had not arrived, however; nor did it come until after Christ had emerged from the tomb a resurrected, immortalized Personage. For the time being they were charged "that they should tell no man that he was Jesus the Christ." Proclamation of Jesus as the Messiah, particularly if made by the apostles who were publicly known as His most intimate disciples and associates, or open assumption of the Messianic title by Himself, would have aggravated the hostility of the rulers, which had already become a grave interference if not an actual menace to the Savior's ministry; and seditious uprisings against the political government of Rome might easily have resulted. A yet deeper reason for the secrecy enjoined upon the Twelve appears in the fact that the Jewish nation was not prepared to accept their Lord; and to ignore Him through lack of certain knowledge involved a lesser degree of culpability than would have attached to an unpalliated rejection. The particular mission of the apostles at a time then future was to proclaim to all nations Jesus, the crucified and resurrected Christ.
From the time of Peter's confession however, Jesus instructed the Twelve more plainly and with greater intimacy concerning the future developments of His mission, and particularly as touching His appointed death. On earlier occasions He had referred in their hearing to the cross, and to His approaching death, burial and ascension; but the mention in each case was in a measure figurative, and they had apprehended but imperfectly if at all. Now, however, He began to show, and often afterward made plain unto them, "how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day."
Peter was shocked at this unqualified declaration, and, yielding to impulse, remonstrated with Jesus, or, as two of the evangelists state, "began to rebuke him," even going so far as to say: "This shall not be unto thee."[771] The Lord turned upon him with this sharp reproof: "Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men." Peter's words constituted an appeal to the human element in Christ's nature; and the sensitive feelings of Jesus were wounded by this suggestion of unfaithfulness to His trust, coming from the man whom He had so signally honored but a few moments before. Peter saw mainly as men see, understanding but imperfectly the deeper purposes of God. Though deserved, the rebuke he received was severe. The adjuration, "Get thee behind me, Satan," was identical with that used against the arch-tempter himself, who had sought to beguile Jesus from the path upon which He had entered,[772] and the provocation in the two instances was in some respects similar—the temptation to evade sacrifice and suffering, though such was the world's ransom, and to follow a more comfortable way.[773] The forceful words of Jesus show the deep emotion that Peter's ill-considered attempt to counsel if not to tempt his Lord had evoked.
Beside the Twelve, who were immediately about the Lord's person, others were nearby; it appears that even in those remote parts, far removed from the borders of Galilee—the habitat of a heathen population, with whom, however, many Jews were intermixed—the people gathered around the Master. These He now called together, and to them and the disciples said: "If any man will come after me, let him deny himself, and take up his cross, and follow me." Here the frightful figure of the cross was again made prominent. There was left no shadow of excuse for the thought that devotion to Christ would not mean denial and privation. He who would save his life at the cost of duty, as Peter had just suggested that Christ should do, would surely lose it in a sense worse than that of physical death; whereas he who stood willing to lose all, even life itself, should find the life that is eternal.
As evincing the soundness of His teachings, Jesus uttered what has since become an inspiring aphorism of life: "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Whosoever is ashamed of Christ because of His lowly estate, or through offense at His teachings, shall yet find that the Son of Man, when He comes in the glory of the Father, with attending cohorts of angels, will be ashamed of that man. The record of this memorable day in the Savior's life closes with His blessed promise: "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."[774]
NOTES TO CHAPTER 22.
1. Passover Celebrations Comprized within the Period of Our Lord's Public Ministry.—The dates on which specific acts occurred in the ministry of Jesus are difficult if not impossible to fix, except in few instances; and as heretofore stated and reiterated, even the order of events is often found to be uncertain. It will be remembered that Jesus was in Jerusalem at the time of the Passover soon after His baptism, and that on the visit referred to He forcibly cleared the temple courts of traffickers and their property. This is known as the first Passover during the public life of Jesus. If the unnamed "feast of the Jews" referred to by John (5:1) was a Passover, as many Bible students hold, it marked the close of the year following the cleansing the temple; it is commonly spoken of and written about as the second Passover in the course of our Lord's ministry. Then the Passover near which Jesus fed the five thousand (John 6:4) would be the third, and would mark the expiration of two years and a fraction since the baptism of Jesus; it certainly marks the beginning of the last year of the Savior's life on earth.
2. Ceremonial Ablutions.—The numerous washings required by Jewish custom in the time of Christ were admittedly incident to rabbinism and "the tradition of the elders" and not in compliance with the Mosaic law. Under certain conditions, successive washings were prescribed, in connection with which we find mention of "first," "second" and "other" waters, the "second water" being necessary to wash away the "first water," which had become defiled by contact with the "common" hands; and so further with the later waters. Sometimes the hands had to be dipped or immersed; at other times they were to be cleansed by pouring, it being necessary that the water be allowed to run to the wrist or the elbow according to the degree of supposed defilement; then again, as the disciples of Rabbi Shammai held, only the finger tips, or the fingers up to the knuckles, needed to be wetted under particular circumstances. Rules for the cleansing of vessels and furniture were detailed and exacting; distinct methods applied respectively to vessels of clay, wood, and metal. Fear of unwittingly defiling the hands led to many extreme precautions. It being known that the Roll of the Law, the Roll of the Prophets, and other scriptures, when laid away were sometimes touched, scratched, or even gnawed by mice, there was issued a rabbinical decree, that the Holy Scriptures, or any part thereof comprizing as many as eighty-five letters (the shortest section in the law having just that number), defiled the hands by mere contact. Thus the hands had to be ceremonially cleansed after touching a copy of the scriptures, or even a written passage therefrom.