Matthew 16:13

Caesarea Philippi is outside Judea in the region of the Gentiles. Why therefore did our Lord not examine his own disciples within the borders of Judea? Why did he go far north into the territory of the Gentiles? But as our insignificance [as Gentiles] works …

Wherefore hath he mentioned the founder of the city? Because there was another besides, Caesarea Stratonis. But not in that, but in this doth He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind. And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, "But whom say ye that I am?" by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them. And He said not, "Whom say the Scribes and Pharisees that I am?" often as these had come unto Him, and discoursed with Him; but, "Whom do men say that I am?" inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness. And signifying how earnestly He desires His Economy to be confessed, He saith, "The Son of Man;" thereby denoting His Godhead, which He doth also in many other places. For He saith, "No man hath ascended up to Heaven, but the Son of Man, which is in Heaven." And again, "But when ye shall see the Son of Man ascend up, where He was before."

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 opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.

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 those without He enquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out of the hidden treasure of the Lord's revelation.

(non occ.) 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 by the name of the place, When Jesus came into the coasts of Cæsarea Philippi. (ap. Anselm.) 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 Man is?

Above, the Lord taught that the evangelical doctrine must be kept pure from the leaven of the Jews; here he teaches its eminence. And first, with regard to faith in the two natures, namely of the divinity and the humanity; second, with regard to faith …

When Jesus came to the region of Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am? The evangelist mentions the founder of the city, Philip, because there is another Caesarea, of Strato, and it was not …

When Jesus came into the coasts of Caesarea Philippi,.... The towns that were in the neighbourhood of this city; which city went by several names before, as Leshem, Jos 19:47 which being taken by the Danites, they called it Dan; hence we read of דקיסריון דן, "Dan, which is Caesarea" (b).

Or, (2.) As a title peculiar to him as Mediator. He is made known, in Daniel's vision, as the Son of man, Dan. vii. I am the Messiah, that Son of man that was promised.

See also Mar 8:27-29, and Luk 9:18-20. Cesarea Philippi - There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean (See the notes at Act 8:40), and the other was the one mentioned here. This city was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honor of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea the name of Philip was added to it, and it was called Caesarea Philippi, or Caesarea of Philippi.

There are words in this passage which have led to painful differences and divisions among Christians. Men have striven and contended about their meaning till they have lost sight of all charity, and yet have failed to carry conviction to one another’s minds. Let it suffice us to glance briefly at the controverted words, and then pass on to more practical lessons. What then are we to understand, when we read that remarkable saying of our Lord’s, “Thou art Peter, and upon this rock I will build my church?”

THIS is one of the earliest places in the New Testament in which we find any mention of the Church. Jesus says, in verse eighteen, "I will build My Church." It is very significant that our Lord should connect with the Church the right idea of Himself. In our text we have the test question which must be put to everyone who is to be admitted into the assembly of the Lord—"Whom do you say that I am?" The first question to be put to one who would join the Church is, "What do you think of Jesus?"

Lu 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one.

quarantine:debris (2026-07-29) — unbalanced-parens+unbalanced-brackets

There are words in this passage which have led to painful differences and divisions among Christians. Men have striven and contended about their meaning till they have lost sight of all charity, and yet have failed to carry conviction to one another’s minds. Let it suffice us to glance briefly at the controverted words, and then pass on to more practical lessons. What then are we to understand, when we read that remarkable saying of our Lord’s, “Thou art Peter, and upon this rock I will build my church?” Does it mean that the apostle Peter himself was to be the foundation on which Christ’s church was to be built? Such an interpretation, to say the least, appears exceedingly improbable. To speak of an erring, fallible child of Adam as the foundation of the spiritual temple is very unlike the ordinary language of Scripture. Above all, no reason can be given why our Lord should not have said, “I will build my church upon thee, ” if such had been his meaning, instead of saying, “I will build my church upon this rock .” The true meaning of the “rock” in this passage appears to be the truth of our Lord’s messiahship and divinity, which Peter had just confessed. It is as though our Lord had said, “thou art rightly called by the name Peter, or stone, for thou hast confessed that mighty truth on which, as on a rock, I will build my church.” [There is nothing modern, or peculiarly Protestant, in the view here maintained. It was held by Chrysostom long ago. It was taught by Ferus, a famous Roman Catholic preacher of the Franciscan order, at Mainz in the sixteenth century, in his homilies on St. Matthew. It may be well to remark in this place, that it is a complete delusion to suppose that the Scriptures can be interpreted according to the “unanimous consent of the Fathers.” There is no such unanimous consent!

THIS is one of the earliest places in the New Testament in which we find any mention of the Church. Jesus says, in verse eighteen, "I will build My Church." It is very significant that our Lord should connect with the Church the right idea of Himself. In our text we have the test question which must be put to everyone who is to be admitted into the assembly of the Lord—"Whom do you say that I am?" The first question to be put to one who would join the Church is, "What do you think of Jesus?" You cannot be right in the rest unless you think rightly of Him. If you do not begin aright with Jesus, the Christ, the Son of the living God, you will not go on aright, and your joining of any visible Church will be a mistake which will be injurious both to yourself and the Church. Beloved, let it be with you first, Christ, then the Church. There is a certain style of preaching in which the Church is the leading idea— meaning, to a great extent, by "the Church," the priest, as the dispenser of ordinances and the voice of God. But as for us, our chief word is not "Church," but "Christ," and not even the Church of Christ, but Christ as very God of very God—the Son of the Highest. First Christ, the Root, then the Church, the outgrowth. First Christ, the Builder, then the Church, which is His building. The most important question is not, "To which part of the Church do you belong?" but, "Do you belong to Christ, who is the Son of the living God?" This must be decided by that other question, "Whom do you say that I am?" If you know Christ, if you rest in Christ, if Christ is to you "the Way, the Truth and the Life"—above all, if Christ is "formed in you the hope of glory"—your connection with the true Church, the Church of God's election and redemption, is clear and certain.

Caesarea Philippi - A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen 14:14; afterwards it was called Lais, Jdg 18:7. But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Caesarea, in honor of Tiberius Caesar, the reigning emperor: but to distinguish it from another Caesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Caesarea of Philip. When Jesus came - Ελθων δε ο Ιησους - when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Caesarea Philippi, Mar 8:27, and he is Matthew’s best interpreter. - Wakefield. Whom do men say - He asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportunity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on Luk 9:20 (note). Some, John the Baptist, etc. By this and other passages we learn, that the Pharisaic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus.