---
title: "Clarke"
description: "Verse Luke 9:1. Power and authority — δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whol"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/9"
---

Verse [Luke 9:1](../../../kjv/luke/9/1). ***Power and authority*** — δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe:
1. That Luke mentions both *demons* and *diseases*; therefore he was either mistaken, or *demons* and *diseases* are *not* the *same*.
2. The *treatment* of these two was not the *same*:-the demons were to be *cast out*, the diseases to be *healed*. See [Matthew 10:1](../../../kjv/matthew/10/1).

Verse [Luke 9:2](../../../kjv/luke/9/2). ***To preach the kingdom of God*** — For an explication of this phrase, [Matthew 3:1](../../../kjv/matthew/3/1); [Matthew 3:1](../../../kjv/matthew/3/1).

Verse [Luke 9:3](../../../kjv/luke/9/3). ***Take nothing*** — See note on [Mark 6:7](../../../kjv/mark/6/7); [Mark 6:8](../../../kjv/mark/6/8).
***Neither money*** — [Matthew 10:9](../../../kjv/matthew/10/9).
***Neither have two coats*** — Show that in all things ye are ambassadors for God; and go on his charges.

Verse [Luke 9:4](../../../kjv/luke/9/4). ***There abide, and thence depart.*** — That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: *There remain, and depart* *NOT thence*. [Matthew 10:11](../../../kjv/matthew/10/11); [Matthew 10:11](../../../kjv/matthew/10/11).

Verse [Luke 9:7](../../../kjv/luke/9/7). ***Herod the tetrarch*** — See note on [Matthew 2:1](../../../kjv/matthew/2/1); [Matthew 14:1](../../../kjv/matthew/14/1).
***By him*** — This is omitted by BCDL, *two* others, the *Coptic,* *Sahidic, Armenian*, and *four* of the *Itala*. It is probable that Luke might have written, *Herod, hearing of all the things that were* *done*, c. but Matthew says particularly, that it was the *fame of* *Jesus* of which he heard: [Matthew 14:1](../../../kjv/matthew/14/1).
***He was perplexed;*** — *He was greatly perplexed* διηπορει. from δια *emphat*. and απορεω, *I am in perplexity*. It is a metaphor taken from a traveller, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, *negative*, and πορος, a *way* or *passage*. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See [Mark 6:16](../../../kjv/mark/6/16).

Verse [Luke 9:10](../../../kjv/luke/9/10). ***Told him all*** — *Related distinctly*- διηγησαντο, from δια, *through*, and ηγεομαι, *I declare*: hence the whole of this Gospel, because of its relating every thing so *particularly*, is termed διηγησις, [Luke 1:1](../../../kjv/luke/1/1), a *particular* and *circumstantially detailed narration*. [Mark 6:30](../../../kjv/mark/6/30).

Verse [Luke 9:11](../../../kjv/luke/9/11). ***The people - followed him*** — Observe here *five* grand effects of Divine grace.
1. The people are drawn to *follow* him.
2. He kindly *receives* them.
3. He *instructs* them in the things of God.
4. He *heals* all their diseases.
5. He *feeds* their bodies and their souls. See *Quesnel*.
Reader! Jesus is the *same* to the present moment. Follow him, and he will *receive, instruct, heal, feed*, and *save* thy soul unto eternal life.

Verse [Luke 9:12](../../../kjv/luke/9/12). ***Send the multitude away*** — See this miracle explained at large, on the parallel places, [Matthew 14:15-21](../../../kjv/matthew/14/15-21); [Mark 6:36-44](../../../kjv/mark/6/36-44).

Verse [Luke 9:16](../../../kjv/luke/9/16). ***Then he took the five loaves*** — A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ:
1. He ought to exhort the people to hear with *sedate* and *humble* reverence.
2. He should first take the *bread* of life *himself*, that he may be *strengthened* to feed others.
3. He ought frequently to *lift* his soul to *God*, in order to draw down the Divine blessing on himself and his hearers.
4. He should *break* the *loaves*- divide rightly the word of truth, and give to all such portions as are suited to their capacities and states.
5. What he cannot perform himself, he should endeavour to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See *Quesnel*.

Verse [Luke 9:18](../../../kjv/luke/9/18). ***Whom say the people*** — οι οχλοι, the *common people*, i.e. the *mass* of the people. See this question considered on [Matthew 16:13](../../../kjv/matthew/16/13), &c.

Verse [Luke 9:20](../../../kjv/luke/9/20). ***But whom say ye that I am?*** — Whom do ye tell the people that I am? What do ye preach concerning me? See also on [Matthew 16:14](../../../kjv/matthew/16/14); and see the observations at the end of this chapter.
***The Christ of God.*** — The *Coptic* and later *Persic* read, *Thou* *art Christ God*. After this comes in Peter's confession of our Lord, as related [Matthew 16:16](../../../kjv/matthew/16/16), c., where see the notes and see also the observations of *Granville Sharp*, Esq., at the end of this chapter. [Matthew 16:16](../../../kjv/matthew/16/16)

Verse [Luke 9:23](../../../kjv/luke/9/23). ***If any*****man*****will come after me*** — [Matthew 16:24](../../../kjv/matthew/16/24), and [Mark 8:34](../../../kjv/mark/8/34), where the nature of *proselytism* among the Jews is explained.
***Daily*** — καθ ημεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, [Matthew 16:24](../../../kjv/matthew/16/24); [Mark 8:34](../../../kjv/mark/8/34).

Verse [Luke 9:24](../../../kjv/luke/9/24). ***Will save his life*** — [Matthew 16:24](../../../kjv/matthew/16/24); [Matthew 16:24](../../../kjv/matthew/16/24), &c.

Verse 25. ***Lose himself*** — That is, his *life* or *soul*. See the parallel places, [Matthew 16:25](../../../kjv/matthew/16/25); [Mark 8:35](../../../kjv/mark/8/35), and especially the note on the former.
***Or be cast away?*** — Or *receive* spiritual *damage* η ζημιωθεις. I have added the word *spiritual* here, which I conceive to be necessarily implied. Because, if a man received only *temporal* damage in some respect or other, yet *gaining* the *whole world* must amply compensate him. But if he should receive *spiritual* damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the *peace* or *holiness* of the soul. [Matthew 16:26](../../../kjv/matthew/16/26).

Verse 26. ***Ashamed of me*** — [Mark 8:38](../../../kjv/mark/8/38); [Mark 8:38](../../../kjv/mark/8/38).

Verse 28. ***About an eight days after*** — See the whole of this important transaction explained at large on [Matthew 17:1-13](../../../kjv/matthew/17/1-13).

Verse 31. ***His decease*** — την εξοδον αυτον, *That going out* (or death) *of his*. That *peculiar* kind of death - its *nature,* *circumstances*, and *necessity* being considered. Instead of εξοδον, *thirteen* MSS. have δοξαν, *glory*. *They spoke of that glory of* *his, which he was about to fill up* (πληρουν) *at Jerusalem*. The *AEthiopic* unites both readings. The *death* of Jesus was his *glory*, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.

Verse 33. ***It is good for us to be here*** — Some MSS. add παντοτε, *It is good for us to be ALWAYS here*.

Verse 35. ***This is my beloved Son*** — Instead of ο αγαπητος, *the* *beloved one*, some MSS. and versions have εκλεκτος, *the chosen* *one*: and the *AEthiopic* translator, as in several other cases, to be sure of the true reading, retains *both*.
*In whom I am well pleased*, or *have delighted*-is *added* by some very ancient MSS. Perhaps this addition is taken from [Matthew 17:5](../../../kjv/matthew/17/5).

Verse 37. ***Much people*** — [Matthew 17:14](../../../kjv/matthew/17/14); [Matthew 17:14](../../../kjv/matthew/17/14).

Verse 39. ***A spirit taketh him, and he suddenly crieth out*** — πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of *supernatural* influence. The following, from *Herodotus*, will make the matter, I hope, quite plain. Speaking of *Scyles*, king of the *Scythians*, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately *initiated into the Bacchic mysteries*, he adds: "Now because the Scythians reproach the Greeks with these *Bacchanals*, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain *Borysthenian*, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the *Bacchanals*, και ημεας ο θεος λαμβανει, and the GOD POSSESSES US: but now the *same demon*, ουτος ο δαιμων, has TAKEN POSSESSION, λελαβηκε, of your king, for he celebrates the Bacchanals, and υπο του θεου μαινεται, is filled with fury by this god." *Herodot*. l. iv. p. 250, edit. *Gale*.
This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A *demon*, δαιμων, is the *agent* in the Greek historian, and a *demon* is the *agent* in the case mentioned in the text, [Luke 9:42](../../../kjv/luke/9/42). In *both* cases it is said the *demon possesses* the persons, and the very same *word*, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king *rages* with *fury* through the influence of the *demon* called the god *Bacchus*; the person in the text *screams* out, (κραζει), is greatly *convulsed*, and *foams* at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.

Verse 42. ***The devil threw him down, and tare*****him.**] See this case considered at large, on [Matthew 17:15-18](../../../kjv/matthew/17/15-18), and on [Mark 9:14-27](../../../kjv/mark/9/14-27).

Verse 43. ***The mighty power*** — This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.

Verse 44. ***Let these sayings sink down into your ears*** — Or, *put* *these words into your ears*. To *other* words, you may lend *occasional* attention - but to what concerns my *sufferings* and *death* you must *ever* listen. Let them *constantly* occupy a place in your most serious meditations and reflections.

Verse 45. ***But they understood not*** — [Mark 9:32](../../../kjv/mark/9/32); [Mark 9:32](../../../kjv/mark/9/32).

Verse 46. ***There arose a reasoning*** — εισηλθε δε διαλογισμος, *A* *dialogue took place*- one *inquired*, and another *answered*, and so on. See this subject explained on [Matthew 18:1](../../../kjv/matthew/18/1), &c.

Verse 49. ***We forbade him*** — See this subject considered on [Mark 9:38](../../../kjv/mark/9/38), &c.

Verse 51. ***That he should be received up*** — Bishop PEARCE says: "I think the word αναληψεως must signify, of Jesus's *retiring* or *withdrawing* himself, and not of his being *received up*: because the word συμπληρουσθαι, here used before it, denotes a time *completed*, which that of his *ascension* was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in *Galilee*, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, [John 7:1](../../../kjv/john/7/1): *Jesus walked in Galilee; for he would not walk in Jewry, because* *the Jews sought to kill him*. Let it be observed, that all which follows here in Luke, to [Luke 19:45](../../../kjv/luke/19/45), is represented by him as done *by Jesus in his last journey from Galilee to Jerusalem."*
***He steadfastly set his face*** — That is, after proper and mature *deliberation*, he *chose* now to go up to Jerusalem, and *firmly* *determined* to accomplish his design.

Verse 52. ***Sent messengers*** — αγγελους, *angels*, literally; but this proves that the word *angel* signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably *James* and *John*.

Verse 53. ***His face was*** — They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, [John 7:2](../../../kjv/john/7/2)); and knowing him thereby to be a *Jew*, they would afford nothing for his *entertainment*; for, in religious matters, the *Samaritans* and *Jews* had no dealings: see [John 4:9](../../../kjv/john/4/9). The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, [2 Kings 17:34](../../../kjv/2-kings/17/34). They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, [Matthew 16:1](../../../kjv/matthew/16/1). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, [1 John 3:1](../../../kjv/1-john/3/1).

Verse 54. ***That we command fire*** — Vengeance belongs to the Lord. What we suffer for *his sake*, should be left to himself to reprove or punish. The insult is offered to him, not to us. [Mark 3:17](../../../kjv/mark/3/17); [Mark 3:17](../../../kjv/mark/3/17).

Verse 55. ***Ye know not what manner of spirit ye are of.*** — Ye do not consider that the present is a dispensation of infinite *mercy* and *love*; and that the design of God is not to *destroy* sinners, but to give them space to repent, that he may *save* them unto *eternal life*. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honour than for the honour of God. The disciples of that Christ who died for his enemies should never think of *avenging* themselves on their persecutors.

Verse 56. ***And they went to another village.*** — Which probably did entertain them; being, perhaps, without the Samaritan borders.
The words, *Ye know not of what spirit ye are; for the Son of man* *is not come to destroy men's lives, but to save them*, are wanting in ABCEGHLS-V, and in many others. *Griesbach* leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: *But he turned, and rebuked them, and said,* *Ye know not of what spirit ye are. And they went to another* *village*. See the authorities in GRIESBACH.

Verse 57. ***A certain*****man**] He was a scribe. See on [Matthew 8:19-22](../../../kjv/matthew/8/19-22). It is probable that this took place when Christ was at *Capernaum*, as Matthew represents it, and not on the way to *Jerusalem* through *Samaria*.

Verse [Luke 9:61](../../../kjv/luke/9/61). ***Another also said*** — This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, [Luke 9:57-58](../../../kjv/luke/9/57-58).
***Let me first go bid them farewell, which are at home*** — Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - *Permit me to set in order* *my affairs at home*. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, [1 Kings 19:19-20](../../../kjv/1-kings/19/19-20), which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.

Verse [Luke 9:62](../../../kjv/luke/9/62). ***Put his hand to the plough*** — Can any person properly discharge the work of the *ministry* who is engaged in *secular* employments? A *farmer* and a *minister* of the Gospel are incompatible characters. As a person who *holds the plough* cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favour of the world is not far from betraying the interests of God and his Church." Such a person *is not fit*, ευθετος, *properly disposed*, has not his mind properly *directed* towards the heavenly inheritance, and is not *fit* to show the way to others. In both these verses there is a plain reference to the call of Elisha. See [1 Kings 19:19](../../../kjv/1-kings/19/19), c.
1. CONSIDERING the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in *truth*, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the *first* must have *admirers*, and the *latter, imitators*. Christianity, as it is generally exhibited, has little attractive in it and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ *fully*.
2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had *man* the government of the world, in a short time, not only *sects* and *parties*, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.
Since the notes on Matthew were published, I have received from *Granville Sharp*, Esq., a short Treatise, entitled, *Remarks on an* *important Text*, (viz. [Matthew 16:18](../../../kjv/matthew/16/18),) *which has long been perverted by the Church of Rome*, IN SUPPORT OF HER VAIN AND BANEFUL PRETENSIONS TO A SUPERIORITY OR SUPREME DOMINION OVER ALL OTHER EPISCOPAL CHURCHES.
As I should feel it an honour to introduce the name of such a veteran in the cause of *religion, liberty*, and *learning*, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine.
"*And I also say 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." [Matthew 16:18](../../../kjv/matthew/16/18).
"The Greek word πετρος (*Petros* or *Peter*) does not *mean a* *rock*, though it has, indeed, a *relative meaning* to the word πετρα, a *rock*; for it signifies only *a little piece of a rock*, or a *stone*, that has been dug out of a *rock*; whereby the dignity of the *real foundation* intended by our Lord, which he expressed by the prophetical figure of *Petra*, (a *rock*,) must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, *Petros*; as *petra*, a real *rock*, is, comparatively, superior to a mere *stone*, or particle from the *rock*; because a *rock* is the regular *figurative* expression in Holy Scripture for a *Divine Protector*: יהוה סלעי Jehovah (is) *my rock*, ([2 Samuel 22:2](../../../kjv/2-samuel/22/2), and [Psalms 18:2](../../../kjv/psalms/18/2)). Again, אלהי צורי, *my God* (is) *my rock*; ([2 Samuel 22:2](../../../kjv/2-samuel/22/2), and [Psalms 18:2](../../../kjv/psalms/18/2)); and again, ומי צור מבלעדי אלהינו, *and who* (is) *a rock except our God*? [2 Samuel 22:32](../../../kjv/2-samuel/22/32).
"Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own *Divine divinity*, as declared by St. Peter in the preceding context - *'Thou art the* *Christ, the Son of the living God!'*
"That our Lord really referred to *this declaration of Peter*, relating to his own *Divine dignity*, as being the true *rock, on* *which he would build his Church*, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the *stone* (πετρος, *petros*) and the *rock*, (πετρα, *petra*,) by the accurate grammatical terms in which both these words are expressly *recorded*. (For whatsoever may have been the language in which they were really *spoken*, perhaps in *Chaldee* or *Syriac*, yet in this point the *Greek record* is our only authoritative instructer.) The first word, πετρος, being a *masculine* noun, signifies merely a *stone*; and the second word, πετρα, though it is a *feminine* noun, cannot signify any thing of less magnitude and importance than a *rock*, or strong mountain of defence. The true *meaning* of the name was at first declared by our Lord to be Cephas, a *stone*; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth *always signify a STONE,* *never a rock*. Critica Sacra, p. 325.
"With respect to the first. - The word πετρος, *petros*, in its highest figurative sense of a *stone*, when applied to *Peter*, can represent only *one* true believer, or faithful member of Christ's Church, that is, *one* out of the great multitude of true believers in Christ, who, as *figurative stones*, form altogether the glorious spiritual building of Christ's Church, and *not* the *foundation* on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to *God*, or to *Christ alone*, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a *stone*, (λοθος, but not πετρος,) yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of *superiority* over all other *figurative stones* as will not admit the least idea of any *vicarial stone* to be substituted in his place; as, for instance: He is called '*the head stone of the* *corner*,' ([Psalms 118:22](../../../kjv/psalms/118/22),) '*in Zion a precious corner stone*,' ([Isaiah 28:16](../../../kjv/isaiah/28/16),) by whom alone the other *living stones of the spiritual house* are rendered '*acceptable to God*;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed *throughout Pontus, Galatia,* *Cappadocia, Asia*, and *Bithynia*; wherein he manifestly explains that very text of Isaiah, as follows: - '*Ye also*,' (says the apostle,) '*as living stones, are built up a spiritual house, a* *holy priesthood, to offer up spiritual sacrifices ACCEPTABLE TO* *GOD, BY*' (or through) '*JESUS CHRIST*.' ([1 Peter 2:5](../../../kjv/1-peter/2/5)). Thus plainly acknowledging the *true foundation*, on which the other *living* *stones* of the primitive *catholic Church* were built, in order to render them '*acceptable to God*,' as '*a holy priesthood*.'
And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah:-'*Wherefore* *also*,' (says he, [1 Peter 2:6](../../../kjv/1-peter/2/6)), 'it is contained in the Scripture, *Behold, I lay in Sion a CHIEF CORNER STONE, elect, precious; and* *he that believeth on him*' (επ αυτω, *on him*, that is, on *Jesus* *Christ*, the *only* CHIEF CORNER STONE) '*shall not be confounded.* *Unto you, therefore, which believe'* (he) '*IS PRECIOUS*,' (or, *an* *honour*; as rendered in the margin,) '*but unto them which be* *disobedient*' (he is, δε, also) '*the stone which the builders* *disallowed, the same*' (ουτος, for there is no other person that can be entitled to this supreme distinction in the Church) '*is* *made the HEAD OF THE CORNER*.'
"From this whole argument of St. Peter, it is manifest that there cannot be any other true *head of the Church* than Christ himself; so that the pretence for setting up a *vicarial head on* *earth*, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a *vicar on earth* as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true *primitive catholic Church* throughout the whole world) when he promised them, that, '*Where* *two or three are gathered together in my name*' (said our Lord JESUS, the true *rock* of the Church) '*there am I in the midst of* *them*,' [Matthew 18:20](../../../kjv/matthew/18/20).
"So that the appointment of any '*vicar on earth*,' to represent that *rock* or *eternal head of the Church* whose *continual presence*, even with the smallest congregations on earth, is so expressly *promised*, would be not only *superfluous* and *vain*, but must also be deemed a most *ungrateful affront* to the benevolent *Promiser* of his *continual* presence; such as must have been suggested by our *spiritual enemies* to promote an apostasy from the *only sure* *foundation*, on which the *faith, hope*, and *confidence* of the *true catholic Church* can be built and supported!
"Thus, I trust that the true sense of the first noun, πετρος, *a* *stone*, is here fairly stated; and also, its *relative meaning* to the second noun, πετρα, *a rock*, as far as it can reasonably be deemed applicable to the Apostle *Peter*.
"And a due consideration also of the second noun, πετρα, *a rock*, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the *rock*, which, in other texts of Holy Scripture, is applied to *Jehovah*, or *God*, alone, (as I have already shown,) most certainly was not intended by our Lord to be understood as applicable to his disciple *Peter*; but only to that true testimony which St. *Peter* had just before declared, concerning the Divine dignity of the Messiah - '*Thou art the Christ,* *the Son of the living God*.'
"I have already remarked that πετρα (a rock) is a *feminine* noun; and a clear distinction is maintained between πετρος, the *masculine* noun, in this text, and the said *feminine* noun πετρα, the *rock*, by the grammatical terms in which the latter, in its *relatives* and *articles*, is expressed, which are all regularly *feminine* throughout the whole sentence; and thereby they demonstrate that our Lord did *not* intend that the new *appellation*, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the *masculine* noun in the beginning of the sentence,) should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same *masculine* noun, πετρος, must necessarily have been repeated in the next part of the sentence with a *masculine* pronoun, viz. επι τουτω τω πετρω, instead of επι ταυτη τη πετρα, the present text; wherein, on the contrary; not only the gender is changed from the *masculine* to the *feminine*, but also the figurative character itself, which is as much superior, in dignity, to the Apostle *Simon*, and also to his new appellative πετρος, as a *rock* is superior to a mere *stone*. For the word πετρος cannot signify any thing more than a *stone*; so that the popish application to *Peter*, (or πετρος), as the *foundation of* *Christ's Church*, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the *rock*; επι ταυτη τη πετρα, '*upon this rock*;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to *God* or to *Christ*.
"And be pleased to observe farther, that the application of this supreme title (the *rock*) to Peter, is inconsistent (above all) with the plain *reference to the preceding* CONTEXT; made by our Lord in the beginning of this very verse-'*AND I ALSO say unto* *thee*' - which manifestly points out (both by the copulative '*and*,' and the connective adverb '*also*') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - '*Thou art the* *Christ, the Son of the living God*;' and thereby demonstrates that our Lord's immediate reply ('*AND I ALSO SAY unto thee*, c.) did necessarily include this declaration of *Peter*, as being the principal object of the sentence - the true *foundation*, or *rock*, on which alone the *catholic Church* can be properly built because our *faith in Christ* (that he is truly '*the Son of the living God*') is unquestionably the only security or *rock* of our salvation.
"And *Christ* was also the rock even of the primitive Church of Israel; for St. Paul testifies, that '*they*' (i.e. the hosts of Israel) '*did all drink of that spiritual drink: for they drank of* *that spiritual ROCK that followed them, and that ROCK was CHRIST*,' [1 Corinthians 10:4](../../../kjv/1-corinthians/10/4). And the apostle, in a preceding chapter, ([1 Corinthians 3:11](../../../kjv/1-corinthians/3/11)), says, '*Other foundation can no man lay than that is laid, which is* *JESUS CHRIST*.'
"In the margin of our English version of [1 Corinthians 10:4](../../../kjv/1-corinthians/10/4), instead of '*followed them*,' we find, '*went with them*;' which is not only the literal meaning of the *Greek*, '*followed them*,' but it is also unquestionably true that *Christ* was, in a more particular manner, *the ROCK of their defence*, when he '*followed them*,' than when he '*went before them*,' as related in [Exodus 13:21](../../../kjv/exodus/13/21), '*And the Lord*' (in the Hebrew, expressly, *Jehovah*) '*WENT BEFORE* *THEM by day in a pillar of a cloud to LEAD THEM the way, and by* *night in a pillar of fire*,' c. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, [Exodus 14:19](../../../kjv/exodus/14/19). For though, at first, '*he went BEFORE the camp of Israel*,' yet he afterwards '*removed,* *and went BEHIND them and the pillar of the cloud removed from* *before them, and stood*' (or rather, was *stationed* in the order of marching) '*behind them*.' Which is properly expressed by St. Paul (in the above-cited text, [1 Corinthians 10:4](../../../kjv/1-corinthians/10/4)) as '*the rock that followed them*.' For Christ was more particularly '*a rock of defence to Israel*,' by this changed manoeuvre in *following them*; because he thereby prevented the pursuit of their cruel enemies, the *standing armies* of the Egyptian tyrant.
"I must remark, however, that in the text, which is parallel to St. Paul's testimony that *Christ* was *the ROCK which followed*, viz. [Exodus 14:19-20](../../../kjv/exodus/14/19-20), Christ is not mentioned under the supreme title of *Jehovah*, (as in the preceding chapter, [Exodus 13:21](../../../kjv/exodus/13/21),) but only as '*an angel of God*.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a *supreme* *Divine dignity*, infinitely superior to *all other angels*, For (in another parallel text on the same subject, wherein the title of *angel* is also given, viz. [Exodus 23:20-23](../../../kjv/exodus/23/20-23),) God declared, saying, '*My name is in him*,' (viz. the name *Jehovah*, signifying *all* *time, past, present*, and *future*, or the *eternal Being*.) '*Behold*,' (said God to the hosts of Israel,) '*I send AN ANGEL*' (or a messenger) '*before thee, to keep thee in the way*,' (the object of intention before described,) '*and to bring thee into the place* *which I have prepared. Beware of him*,' [or rather, *watch*, (thyself,) or *be respectful before him*, לפניך or *in his* *presence*,] '*and obey his VOICE*,' (i.e. the *WORD of God*, the true character of Christ, even before the creation;) '*provoke him not*,' (or rather, *murmur not*, against him,) '*for he will not pardon your* *transgressions, for MY NAME IS IN HIM*,' (not placed *upon him*, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really '*in him*,' בקרבו 'within him,' i.e. thoroughly included in his personal existence.) '*But if thou shalt indeed* *obey HIS VOICE*,' (i.e. '*the word of God*,' the true figurative character of the Son of God,) '*and shalt do all that I SPEAK*,' (for it is *Jehovah*, the Lord God, that speaketh in Christ,) '*then* *I will be an enemy to thine enemies*,' c. It is therefore unquestionably evident, from the examination of all these texts, that *Christ*, whom St. Paul has declared to be '*the rock that* *followed*' the Israelites, was also *the Lord*, or *Jehovah*, (as he is expressly called in the first text here cited, [Exodus 13:21](../../../kjv/exodus/13/21),) that '*went before*' the Israelites '*by day*,' in a pillar of a cloud, to lead them in '*the way, and by night in a pillar of fire*,' c., as expressly declared in the first text cited in this note and, therefore, an attempt to set up any *mere mortal man*, as the *rock* or *foundation* of the *true catholic Church*, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness but certainly, also, to the delusions of *spiritual* *enemies*."
That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove.
"But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the *power of 'binding and loosing,'* related '*to them*,' (the other disciples,) '*as well as to him*:' - even another declaration, made by our Lord himself, '*to his disciples*,' respecting the same identical power, which our Lord attributed equally to *all the* *disciples* then present.
"The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. [Matthew 17:1](../../../kjv/matthew/17/1) c. And in the beginning of the very next chapter [Matthew 18:1](../../../kjv/matthew/18/1) we are informed as follows: - '*At the SAME TIME came the disciples unto* *Jesus, saying, Who is the greatest in the kingdom of heaven*?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of *little children*, as the proper disposition to qualify mankind *for the kingdom of heaven*) is continued from the 2d verse to the 14th verse of this chapter [Matthew 18:2-14](../../../kjv/matthew/18/2-14) which shows that the *disciples*, in general, were *still present*, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) [Matthew 18:15-17](../../../kjv/matthew/18/15-17) in the general duty of behaviour towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse,) [Matthew 18:18](../../../kjv/matthew/18/18) '*Verily I say unto YOU*, (υμιν, a *plural* pronoun, which must refer unto *all the disciples* that were then assembled,) '*Whatsoever YE SHALL BIND on earth*,' (δησητε, a verb in the second person *plural*, plainly including *all the disciples* that were then present,) '*shall be bound in heaven; and whatsoever YE* *SHALL LOOSE on earth*,' (λυσητε, another *plural* verb,) '*shall be* *loosed in heaven*.'
"This is exactly the *power of the keys*, which the Church of *Rome* has, most absurdly, attributed to St. *Peter* alone, in order to invest the *bishops of Rome* (on the vain pretence of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of *binding* and *loosing*, which our Lord manifestly, in this parallel text, attributed *to all his faithful* *apostles*, without any partial distinction.
"But the importance of examining, not only *parallel* texts, but also more particularly the *context*, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. [Matthew 16:18-19](../../../kjv/matthew/16/18-19); for we are informed in the very next verse, the 20th, [Matthew 16:20](../../../kjv/matthew/16/20) that our Lord '*THEN charged his disciples*,' (τοτε, *then*, that is, immediately after his discourse about the *rock* and *keys*,) '*that they should* *tell no man that he was Jesus the Christ*;' manifestly referring to the first circumstance of the *context* concerning himself, viz. the declaration of Peter, '*Thou art the Christ*,' c. ([Matthew 16:16](../../../kjv/matthew/16/16),) in answer to his own question to all the disciples-'*Whom say ye that* *I am*?'
"That this question *was not* addressed to *Peter alone* is manifest by the *plural pronoun* and *verb*, (υμεις λεγετε,) '*Whom say YE* *that I am*?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines so that the substance of this answer - '*Thou art the Christ, the Son of* *the living God*' - must necessarily be understood as the true *foundation* or *rock* of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. [Matthew 16:17-18](../../../kjv/matthew/16/17-18)
"This declaration, therefore, that *he was the Christ*, was manifestly the subject of our Lord's charge to the disciples, that '*they should tell no man*;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the *true* foundation, or *rock*, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the *context*, ([Matthew 16:21](../../../kjv/matthew/16/21),) should produce that severe censure against *Peter*, which still farther demonstrated that *Peter* could not be the rock on which Christ's Church was to be built. ([Matthew 16:21](../../../kjv/matthew/16/21).) '*From that time forth*' (απο τοτε) '*began Jesus to show 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*,' (all the predicted consequences of his being *the* CHRIST, the character which Peter himself had declared,) '*and*' (that he should) '*be raised again the third day. Then Peter took him*,' ([Matthew 16:22](../../../kjv/matthew/16/22),) '*and began to rebuke him, saying, Be it far from thee, Lord*,' (or, rather, according to the Greek original, as rendered in the margin-'*Pity thyself, Lord*') - '*this shall not be unto thee. But he*' (Christ, [Matthew 16:23](../../../kjv/matthew/16/23)) '*turned and said unto Peter*,' [τω πετρω, the same appellative (signifying a *stone*, or a small part of a *rock*) which was given to Peter by our Lord, in the 18th verse: - '*Get thee behind me, Satan*, (said our Lord), *thou art an offence unto me; for thou savourest* *not the things that be of God; but those that be of men*.' [Matthew 16:18](../../../kjv/matthew/16/18)
"Thus a fair examination and comparison of the whole *context*, completely sets aside the vain supposition of the *Romish Church*, that *Peter* was the *rock* of Christ's Church. And I sincerely hope that a similar attention to this whole *context* may prevent any future attempts, that might otherwise be prompted by the prejudices of *Roman Catholics*, to bring forward again this long-disputed question, on which they have vainly set up the pretended *supremacy* of the *Romish Church* above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."

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