Hilary of Poitiers — Commentary on Scripture

And when his disciples were come to the other side, they had forgotten to take bread.

Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.

Herein the Apostles are admonished not to be partakers in the doctrine of the Jews; for the works of the Law were established to produce faith, and to prefigure the things that were to follow; and they on whose times truth itself had chanced should look for no further types of truth; lest the teaching of the Pharisees, which knew not of Christ, should stay the effect of Gospel truth.

Matthew 16:6

Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.

The apostles are ordered to watch out for the leaven of the Pharisees and Sadducees. They are warned not to be involved in the disputes of the Jews. The works of the law are now to be viewed in the light of faith. They are forewarned that they, into whose time and age the truth had appeared incarnate, should judge nothing except which lies within the position of hope in likeness of the truth that is revealed. They are warned against allowing the doctrine of the Pharisees, who are unaware of Christ, to corrupt the effectiveness of the truth of the gospel.

Matthew 16:13-19

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

By asking, Whom do men say that the Son of Man is? He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men's opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, Whom do men say that the Son of Man is? This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues. This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, Jesus answered and said unto him, Bles…

By asking, Whom do men say that the Son of Man is? He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men's opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, Whom do men say that the Son of Man is?

This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues.

This confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, Jesus answered and said unto him, Blessed art thou, Simon Barjonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven.

Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.

But in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to show the firmness of this Church thus built upon a rock, He adds, And the gates of hell shall not prevail against it.

Matthew 16:15

He saith unto them, But whom say ye that I am?

When they had presented diverse human origins concerning him, he asked what they themselves thought about him. Peter answered, “You are the Christ, the Son of the living God.” But Peter had pondered the nature of the question. For the Lord had said, “Whom do men say that the Son of man is?” Certainly his human body indicated he was a Son of man. But by adding “Who do you say that I am?” Jesus indicated that they should consider something besides what he seemed in himself, for he was a Son of man. Therefore what judgment concerning himself did he desire? It was a secret he was asking about, into which the faith of those who believe ought to extend itself.

Matthew 16:19

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.

By asking, “Whom do men say that the Son of Man is?” He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men’s opinion respecting Himself, we are notto think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Hima body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues. This confession of Peter met a worthy reward, for that he had seen the Son of Godin the man. Whence it follows, “Jesus answered and said unto him, Blessed artthou, Simon Bar-jonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven. "Others take it in the simple sense, that Peter is the son of John affirming that it is an error of the copyists in writing here B…

By asking, “Whom do men say that the Son of Man is?” He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men’s opinion respecting Himself, we are notto think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself.
This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Hima body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues.
This confession of Peter met a worthy reward, for that he had seen the Son of Godin the man. Whence it follows, “Jesus answered and said unto him, Blessed artthou, Simon Bar-jonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven. "Others take it in the simple sense, that Peter is the son of John affirming that it is an error of the copyists in writing here Barjonas for Barjoannas, dropping one syllable. Now Joanna is interpreted ‘The grace of God.’ But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift.
Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.
But in this bestowing of a new name is a happy foundation of the Church, and arock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to show the firmness of this Church thus built upon a rock, He adds, “And the gates of hell shall not prevail against it.”

Matthew 16:22-23

Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

The Lord, knowing the suggestion of the craft of the devil, says to Peter, Get thee behind me; that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, Satan, thou art an offence unto me. For we cannot suppose that the name of Satan, and the sin of being an offence, would be imputed to Peter after those so great declarations of blessedness and power that had been granted him.

Matthew 16:24-25

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.

We are to follow our Lord by taking up the cross of His passion; and if not in deed, yet in will, hear Him company.

Matthew 16:28

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.

The Lord teaches that both deeds and words, and speech and action, equally furnish the faith of our hope. For it might seem that he had imposed a grievous burden upon human infirmity; namely that, when people had begun to have a sense of life by experiencing it, they should let go its enjoyment which is gratifying to their bodies. He taught that they should deny themselves for the sake of themselves—that is, they should not wish to be that which they had once begun to be. These things which are held close are accompanied by the enticements of gratifying joy, but they may lead to a wavering and uncertain hope. Therefore it was necessary by the authority of a real and manifest example that he teach them of the loss of present things and place these in the context of future gains. All of this might seem contrary to the power and perception of current judgment. After he had warned of the cross to be borne and the soul to be ruined and the eternity of life to be exchanged for the loss of the world, he turned toward his disciples and said that some of them would not taste death until they…

The Lord teaches that both deeds and words, and speech and action, equally furnish the faith of our hope. For it might seem that he had imposed a grievous burden upon human infirmity; namely that, when people had begun to have a sense of life by experiencing it, they should let go its enjoyment which is gratifying to their bodies. He taught that they should deny themselves for the sake of themselves—that is, they should not wish to be that which they had once begun to be. These things which are held close are accompanied by the enticements of gratifying joy, but they may lead to a wavering and uncertain hope. Therefore it was necessary by the authority of a real and manifest example that he teach them of the loss of present things and place these in the context of future gains. All of this might seem contrary to the power and perception of current judgment. After he had warned of the cross to be borne and the soul to be ruined and the eternity of life to be exchanged for the loss of the world, he turned toward his disciples and said that some of them would not taste death until they beheld the Son of man in the glory of his own kingdom. Moreover, Jesus himself tasted death and showed the faithful already a taste of death. And so deeds.

Matthew 17:1-4 · 2 passages

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.

Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them.

Indeed, in this type of event, reason, harmony and example are served. For after six days the appearance of the Lord’s glory is revealed. No doubt, with the cycles of six thousand years having unfolded, the glory of the heavenly kingdom is prefigured. And the three were taken up in analogy to the descent of the three, Shem, Ham and Japheth. By this the coming election to divine favor of the people is shown.

Matthew 17:5-9

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, Hear ye Him. For He is a fit teacher of doing the things He has done, who has given the weight of His own example to the loss of the world, the joy of the cross, the death of the body, and after that the glory of the heavenly kingdom.

He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.

Matthew 17:10-13

And his disciples asked him, saying, Why then say the scribes that Elias must first come?

He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.

As he announced the Lord's coming, so he was also to foreshew His passion by the example of his own suffering and wrong? whence it follows, So also shall the Son of Man suffer of them.

Matthew 17:13

Then the disciples understood that he spake unto them of John the Baptist.

As he announced the Lord’s coming, so he was also to foreshew His passion bythe example of his own suffering and wrong; whence it follows, “So also shall the Son of Man suffer of them.”

Matthew 17:19 · 2 passages

Then came the disciples to Jesus apart, and said, Why could not we cast him out?

The disciples are surprised that they could not throw out the demon. All power, not only of besting demons but even of raising the dead, had been given them. Furthermore, because the law was soon to be transcended, Jesus says, “O faithless and perverse generation, how long am I to be with you?” He does not seem to be saying this to those whom he had set apart. Those who did not have faith were going to lose the very law that they had. If they had had this faith within them, they would have been like the grain of mustard seed. By the power of the Word they would have thrown out this burden of sins and the heavy mass of their unbelief. They would have transferred it, like a mountain into the sea, to the activity of the pagans and secular people.

The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, then faith had become stagnant.

Matthew 17:24 · 2 passages

And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

The Lord is asked to pay a half-shekel. For this was the amount that the law had established for those serving in the temple for the redemption of soul and body. But the law, as we know, is the foreshadowing of the future (for it was not the value of the coin that God desired so that with such a small expense redemption of soul and body might be granted for sins). Therefore the offering of this half-shekel was established so that we might offer ourselves certified and professed and enrolled in the name of Christ, in Christ who is the true temple of God, and it was established as testimony of the Son of God.

The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.

When Peter is instructed to take the first fish, it is shown therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord.

Matthew 17:25

He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?

Is it not clear that the sons of kings are not subject to tax and those who are the heirs of a kingdom are free from service? But his words have inner meaning. A drachma was demanded of the people. Now the law moves toward that faith which was to be revealed through Christ. Therefore by the custom of the law this same drachma was demanded from Christ as though from an ordinary citizen. But to show that he was not subject to the law and to demonstrate the glory of his Father’s dignity in himself, he offered as an example of earthly privilege the fact that kings’ sons are not subject to census and tax. He is the Redeemer of our soul and body. Nothing should be demanded of him for his redemption, because it was necessary that a king’s son be distinguished from the common lot. Therefore the king’s son offers a stumbling block to the tax law in order to do away with it, he being free from the duty of the law.

Matthew 18:1-6

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.

Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ's Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should have never known Christ, than not to have received the Lord of the Prophets.

Matthew 18:4

Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

The Lord teaches that we cannot enter the kingdom of heaven unless we revert to the nature of children, that is, we must recall into the simplicity of children the vices of the body and mind. He has called children all who believe through the faith of listening. For children follow their father, love their mother, do not know how to wish ill on their neighbor, show no concern for wealth, are not proud, do not hate, do not lie, believe what has been said and hold what they hear as truth. And when we assume this habit and will in all the emotions, we are shown the passageway to the heavens. We must therefore return to the simplicity of children, because with it we shall embrace the beauty of the Lord’s humility.