1 Elias; 14. And they said, 1 Some say that thou art John the Baptist: some, Elijah and others, Jeremias, or one of the prophets. who say ye that I am? 15. He saith unto them, But whom 16. And Simon Peter answered and said, 2 Thou art the Christ, the Son of the living God. 17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: 3 for flesh and blood hath not revealed it unto thee, but Bar-Jonah: Father which is in heaven. my 18. And I say also unto thee, That 5 thou art Peter, and 6 upon this rock I also say will build my church; and the gates of 1 Matt. 14: 2; Luke 9: 7, 8, 9: Hades 2 Matt. 14: 33; Mark 8: 29; Luke 9: 20; John 6:69. 3 Eph. 2: 8. 4 1 Cor. 2: 10; Gal. 1: 16. shall not prevail against it. 5 John 1: 42. 7 Job 38: 17; Psa. 9: 13. showing its importance. His object seems to have been to draw out the faith of his disciples, and to reveal to them more fully his nature and his redeeming work. Whom (in modern English "who," as in R.V.) do men say that I the Son of man am? This title expressed his human, visible side, as the representative man, "the founder and ruler of the kingdom of God." Who do men say that I, who appear as a man, am? 14. Some say John the Baptist returned to life. Among these was Herod (Matt. 14: 1, 2). Some, Elias (Greek form of Elijah), who was the expected forerunner of the Messiah (Mal. 4: 5; Matt. 11: 14). Or Jeremias. Greek of Jeremiah, a representative of the prophets, being the first named in the Jewish canon. Or one of the prophets, i.e., "that one of the old prophets is risen again" (Luke 9: 19). 15. But whom say ye that I am? Observe "ye," plural, and by position in the Greek exceedingly emphatic. 16. And Simon Peter. The somewhat impulsive nature of Peter made possible to him quick insight, new visions of truth. Thou art the Christ. The Messiah for whom the Jews were looking, for whom the ages had been preparing. Christ is Greek translation of the Hebrew "Messiah." The Son of the living God, such a one as alone can be the Saviour of the World. No mere man however great can be our Supreme Leader and Saviour. 17. Blessed art thou. Because thou hast opened thy heart to the truth. Faith, knowledge of Christ as the Son of God, almighty to save and infinite in love; a heart in which truth finds a natural soil; a character in harmony with Jesus; broader outlooks into truth — are all exquisite blessings. Simon Bar-jona, Simon, son of John. For flesh and blood hath not revealed it unto thee. "Flesh and blood" means human beings who could not reveal it by the working of their own minds; by "tradition, custom, fashion, education, authority, regard to outward appearance.' Exp. Gk. Test. It was hard to realize that one they saw every day, who ate, drank, lived, wearied, as a man, could be the eternal Son of God. Not a few to-day after nearly two thousand years of his spiritual working in the world, refuse to see that Jesus is the supreme Son of God. But my Father. He had prepared Peter's mind, had enabled him through the teaching, the works and character of Jesus, and his fulfilment of the Messianic ideal, to see the glorious nature of Jesus, soon to be more perfectly revealed in the transfiguration. LIGHT FOR TO-DAY. 1. Let us first have the vision of Christ revealed to us by the Father. 2. There is great value in an open confession of what we believe. It confirms one's faith, makes clearer the truth, and strengthens one's loyalty. It changes the soft clay into rock. It prepares one for larger visions of the truth. 3. It gives us power in proclaiming Christ as the Saviour. We can have power to help others only as we know and feel that which we would impart. 4. WHAT THINK YE OF CHRIST? is the most important question for us. It is the crucial question of our religious life, which will measure its height, its power, its comfort, its quality. As Dr. Holland says, "The mightier the Christ of a church is, the mightier the church as an influence for good in the world." Let us each make this a Decision Day, know what we believe about Christ, and make the confession in words, at least to ourselves and to God. II. The New Trust Committed to the Disciples. — Vs. 18-20. Although the 19. 1 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. 1 Matt. 18: 18; John 20: 23. understanding of the Messiah and his kingdom was very imperfect, yet Jesus showed them how great was the trust committed to them, and how heavy the responsibilities laid upon them. This was a part of their training. It would give them a deep interest in the subject, and lead to a more earnest search after the truth. Thou art Peter. Greek, Petros, a stone, a piece of rock, "as in Homer, of Ajax throwing a stone at Hector (Iliad, VII. 270)."— Prof. Vincent's Word Studies. This name was given to Peter in prophecy long before (John 1: 42), and now attention is called to its meaning. What was possible rock at first was hardening into actual rock, as sandstone in the isle of Skye, and building stone in some of the Ohio quarries, are soft and flexible and easily carved when first taken from the earth, but soon harden into rock. Even precious stones like chalcedony have the same quality. We are apt to think of Peter as an impulsive, passionate man, and to call him a rock seems almost satirical. But he had moral stability at the basis of his character, and he became a rock. -See Southouse, The Making of Simon Peter. Upon this rock. Petra, the feminine of Petros, denoting rock, bed-rock, as distinguished from a stone or piece of rock, of which Peter was a fragment. "In Homer (Odyssey, IX. 243), the rock which Polyphemus places at the door of his cavern is a mass which two and twenty wagons could not remove. Word Studies. The rock on which Christ built his church, "the whole assembly of those who confessed Christ as Peter did," "the new society to be the kingdom of God realized on earth," was Peter, as one of the apostles, and a representative of all (see Matt. 18: 18) filled with living experience and faith in Jesus as the Messiah, the Son of the living God. And the gates of hell, Hades, the place of the dead, and hence Death personified, as Sublime Porte, the Sublime Gate, designates the Turkish Government. Death- all the powers of destruction, such as have swept away almost every ancient city. Shall not prevail against it. It is like a rocky coast resisting the waves of the ocean. "Not all the powers of hell can fright NOTE that the triumph of the church, depends upon its remaining upon the Rock, for only thus is it the church to which the promise is made. It "will be strong and enduring only so long as the faith in the Father and in Christ the Son, and the Spirit of the Father and the Son reign in it. When the Christ spirit is weak, the Church will be weak." Exp. Gk. Test. APPLICATION. "Our cities are crying for rock Christians." Of gentle Christians, and affable Christians, and kind-hearted Christians we have abundance. Christians should stand like rock amid the seas which surge and roar. Like rock they should stand around the Lord's day, beating back the social and industrial forces which are rolling in like a flood. Nothing but rock will save New York and Chicago, Boston and San Francisco from the fate of Sodom and Gomorrah." Charles E. Jefferson, D.D. 19. I will give unto thee, as the representative of all. The others were included, as Peter had nothing in kind that the rest did not have (Matt. 18: 18; John 20: 23). In Rev. 21: 14 the twelve apostles are twelve foundation stones of the heavenly city. (See also Eph. 2: 20.) The keys of the kingdom of heaven. The keys are the means by which one enters a house, a city, or a treasury. The kingdom of heaven, not the abode of the blest, but the kingdom of God on earth, is represented under the figure of a city with gates, or of a large house with gates for entrance, and doors of treasure rooms. THEY HELD THE KEYS, because according to their faithfulness would men become members of the kingdom, or be left in outer darkness. Because they were the instruments through whom men entered the kingdom. Because they were the inspired leaders and teachers, and when filled with the Spirit would be guided aright in their decisions, and in their teachings. Whatsoever thou shalt bind on earth. That is, forbid or declare forbidden. Shalt loose on earth. That is, allow, declare to be permitted. "No other terms the 20. 1 Then charged he his disciples that they should tell no man that he the Christ. was Jesus 21. From that time forth began Jesus 2 to shew unto his disciples, 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. be raised up. And 22. Then Peter took him, and began to rebuke him, saying, "Be it far from thee, Lord: this shall not be unto thee. never 23. But he turned, and said unto Peter, Get thee behind me, 3 Satan : 4 thou art for thou savouret not the things that be of God, but those that be of men. an offence the things unto me 1 Matt. 17: 9; Mark 8: 30; Luke 9: 21. 2 Matt. 20: 17; Mark 8: 31; Luke 9: 22. mindest 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."- M. R. Vincent. Shall be bound in heaven. Their decisions should be ratified and confirmed by Jesus in heaven and by the Holy Spirit. PRACTICAL. The gift of the keys is widely bestowed upon man. God has bestowed upon him the keys of nature, as to a house with numberless doors, and bids him open them. Science and civilization are the results of the use of this power of the keys. Not so much knowledge as the power to learn is God's gift to men. "It is an awful responsibility, but it is a magnificent trust." But the process of learning the use of the keys has been "worth far more than all else which civilization has brought." In the same way and for the same purpose "God gives to each soul personally the keys of his own destiny and bids him unlock life's closed doors; puts in his hands the rudder and bids him steer his bark; gives him the tools and bids him model his own character. This is the solemnest fact of all." Lyman Abbott. 20. Tell no man. Only those who knew Jesus as they did, could understand. To present Jesus as the Messiah would lead some to try to make him a worldly king according to their ideas of the Messiah; and repel those who saw that it was impossible for Jesus to do what they wanted their Messiah to do. III. The New Revelation as to How the Christ, the Messiah, Must Accomplish His Work. Vs. 21-23. Jesus now began to tell his disciples what he must do in order to be the Messiah. He must suffer and die for the sins of the world. There was no other way. The disciples, in the strangeness of the revelation overlooked one essential element, that he must rise again the third day. A dead Messiah could not transform the world. Hence Peter rebuked Jesus, saying, Be it far from thee, Lord. The plan of re Cæsarea Philippi. Mount Hermon in the distance. 24. man will man would 1 Then said Jesus unto his disciples, If any let him deny himself, and take up his cross, and follow me. would come after me, 25. For 2 whosoever will save his life shall lose it: and whosoever lose his life for my sake shall find it. shall is a man shall be 26. For what profited, if he shall gain the whole world, and fit his own soul or what shall a man give in exchange for his son!! forfeit life? 3 Matt. 10: 38; Mark 8: 34; Luke 9: 23; Acts 14: 22. 2 Luke 17: 33; John 12: 25. 3 Psa. 49: 7, 8. a Or, soul. life? demption outlined by Jesus was so contrary to all Peter's expectations and hopes, so opposite to his idea of the Messiah king and his reign, that it seemed inconceivable. And yet amid all their visions of the splendors of the Messiah's kingdom, and the grandeur of his triumphs over his enemies, their highest dreams and brightest visions fell as far short of the reality as modern Jerusalem falls short of the new Jerusalem portrayed in Revelation. 23. Jesus said unto Peter. Publicly before them all. Get thee behind me, Satan. "Satan" means "adversary," the great "enemy " of all good, used in the Saviour's time as a proper name. "He did not call his apostle Satan, a devil, but he looked for the moment through Peter, and saw behind him his old enemy,' ," who had presented the same temptation in the wilderness. Thou art an offence. A stumbling-block instead of a foundation stone. For thou savourest (mindest, "partakest of the quality of ") not the things that be of God. God's wise plan for his kingdom. But those that be of men. The natural, human view of the Messiah, a worldly kingdom, riches, honor, glory, and triumph. There ever has been, and still exists; a tendency to fall into Peter's error, and seek the growth of the church by temporal power and worldly wealth and greatness, instead of by suffering for the world. IV. The Cross the Way to the Crown, for the Disciples as for the Christ.— Vs. 24-26. If any man will, wishes to come after me. Be his follower, his disciple; and seek to attain his character and his reward. Let him deny himself. Renounce self as master and accept Christ as master. When the heart accepts Jesus and chooses God, then the whole lower nature, all passions, aims, desires, are to be subjected not only to conscience, but to Jesus. Self-denial is exactly what Jesus showed in his life. Every earthly thing was subordinate to his great purpose. Self-denial is the condition without which no high character can be attained. It is the process of training and educating the soul. Even he who would have the best health and strength of body must continually deny himself, as every athlete knows. No man can gain the higher without denying self in the lower. He must "keep his soul on top." Hence God has made life full of opportunities to deny self for others. Take up his cross. Daily, not merely on special occasions. And follow me, do what I am doing, live according to my plan and aim. TAKING UP THE CROSS is to voluntarily do and suffer whatever hard things are required in walking in the way of righteousness, and in serving our fellow men, our country, and the kingdom of God. It is to accept cheerfully from the hand of God the sufferings, the sickness, the trials, the losses God sends upon us, or allows to come to us. 25. For whosoever will, wills, chooses to save his life, makes it his chief aim to get the most out of his life for himself, pleasures, honors, wealth, happiness, shall lose it, lose the best things that life can give, and most of the things he chiefly sought. A selfish man can never be truly successful. And whosoever will, is willing to, chooses to lose his life, the things which seem to make life desirable; lose them by ceasing to make them the chief end and purpose of life. For my sake (Mark adds and the Gospel's), shall find it. Shall gain the most for this life, of its best; and eternal life. So that, taking the whole extent of his life, this plan makes life most worth the living. COMPARE Garibaldi to his dispirited forces: "Soldiers! What I have to offer you is fatigue, danger, struggle, and death, the chill of the cold night in the open air, and heat under the burning sun; no lodgings, no munitions, no provisions, but forced marches, dangerous watchposts, and the continual struggle with the bayonet against batteries. THOSE WHO LOVE FREEDOM AND THEIR COUNTRY, FOLLOW ME." And they answered the call. 26. For what is a man profited, if he shall gain the whole world (which he never does), and lose his own soul? "Soul" here is the same word in the original as "life" in the previous verse. It includes all that give value to the soul, or life. Or what 27. For 1 the Son of man shall come in the glory of his Father 2 with his angels; and then he shall reward to every man according to his works. standing deeds. 28. Verily I say unto you, There be some of them that stand here, which not taste of death, till they see the Son of man coming in his shall kingdom. in no wise 1 Matt. 26: 64; Mark 8: 38; Luke 9: 26. 2 Dan. 7: 10. 3 Job 34: 11; Psa. 62: 12; Rom. 2:6; 1 Cor. 3 : 8. 4 Mark 9: 1; Luke 9: 27. shall a man give in exchange for his soul? or his life which makes it possible to enjoy anything however precious. ILLUSTRATION. There is a Russian story of one who entered a diamond mine in search of great riches. He filled his pockets with great gems, and then threw them away to make room for larger ones. At length he became very thirsty, but there was no water there. He heard the flow of rivers, but they were rivers of gems; and he hastened forward at the sound of a waterfall, but it was a cascade of jewels. He was very rich in precious stones, but he was dying of thirst, and his riches were worse than useless. ILLUSTRATION. Longfellow's Poems, "Morituri Salutamus," beginning at the lines: "In medieval Rome, I know not where, There stood an image with its arm in air. A golden ring with the device, Strike here '!" Where the shadow of the finger fell a man dug in the ground and found a secret stairway leading to a hall containing untold wealth, but the man perished. "The image is the adversary old Whose beckoning finger points to realms of gold; Our lusts and passions are the downward stair That leads the soul from a diviner air; The archer, Death, the flaming jewel, Life; V. The Supreme Example and Proof of the Above Teaching. - Vs. 27, 28. The life Jesus had presented to his followers seemed hard and discouraging. They may well have felt as Pliable did when, on his way to the Celestial City, persuaded by Christian's pictures of its glories to undertake the journey, he suddenly found himself plunged into the Slough of Despond, and exclaimed, "Is this the happiness you have told me all this while of ?" So Christ seemed in effect to say, Are you discouraged? Do you hesitate to follow me under such circumstances? Let me open the windows of the Future, that you may see how my teaching is fulfilled in your leader, now on his way to suffering and death, but you shall see him raised from the dead, For the Son of man shall come in the glory of his Father with his angels, and There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. If we read the history, aright, they did see it, and he rendered every man according to his works. LESSON IV. — July 24. THE TRANSFIGURATION. Matthew 17: 1-8, 14-20. COMMIT vs. 1, 2. GOLDEN TEXT. This is my beloved Son, in whom I am well pleased; hear ye him.-MATT. 17: 5. INDUCTIVE STUDY OF THE LESSON. PARALLELS. Mark 9: 2-29; Luke 9: 28-42. PETER'S RECOLLECTION OF THIS EXPERIENCE. 2 Pet. 1: 16-18. THE GLORY OF CHRIST. Matt. 16: 27; 25: 31; 26: 64; John 1: 14; 18: 6; Acts 9: 3; 26: 13; Heb. 1: 2-4; Rev. 1: 5-16; 2: 18; 5: 5, 12; 11: 15; 19: 1116; 21: 22; Dan. 7: 13, 14; Isa. 9: 6. |