MATT. XIV. 13. “Now when Jesus had gone forth into the coastsof Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am?”
Wherefore has he mentioned the founder of the city? Because there was another besides, Cæsarea Stratonis. But not in that, but in this does 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 says, The Son of Man; thereby denoting His Godhead, which He does also in many other places. For He says, No man has ascended up to Heaven, but the Son of Man, which is in Heaven. And again, But when you shall see the Son of Man ascend up, where He was before.
Then, since they said, Some John the Baptist, some Elias, some Jeremias, or one of the prophets, and set forth their mistaken opinion, He next added, But whom say ye that I am? calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, says, But whom say ye that I am? that is, ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me.
- What then says the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and says, You are the Christ, the Son of the living God.
What then says Christ? Blessed are you, Simon Barjona, for flesh and blood has not revealed it unto you.
Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, Truly He is Son of God, those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spoke truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance.
And Nathanael too said, Rabbi, You are the Son of God, You are the King of Israel; and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, Because I said to you, I saw you under the fig-tree, do you believe? You shall see greater things than these.
Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform you that Peter indeed spoke, but the Father suggested, and that you might believe the saying to be no longer a human opinion, but a divine doctrine.
And wherefore does He not Himself declare it, nor say, I am the Christ, but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said.
Do you see how the Father reveals the Son, how the Son the Father? For neither knows any man the Father, says He, save the Son, and he to whomsoever the Son will reveal Him. It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.