Early Church Fathers Scripture Index : Texts
Matthew 16:23
There are 38 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 648, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter XV. (HTML)
CCEL Footnote 8329 (In-Text, Margin)
... by, suggesting that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: “Get thee behind me, Satan; thou art an offence unto me. It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”[Matthew 16:23] But even now it will be right that he hear it, seeing that, long after, he has poured forth these poisons, which not even thus are to injure readily any of the weak ones, if any one in faith will drink, before being hurt, or even immediately after, ...
Ante-Nicene Fathers, Volume 6, page 224, footnote 16 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLVIII. (HTML)
CCEL Footnote 2042 (In-Text, Margin)
... account of the matter, let me remind you that Peter, on a certain season, subsequent to the time of his receiving that declaration of blessedness from Him, said to Jesus, “Be it far from Thee, Lord: this shall not be unto Thee.” This he said after Jesus had announced to him that the Son of man must go up to Jerusalem, and be killed, and rise again the third day. And in answer then to Peter He said: “Get thee behind me, Satan; for thou savourest not the things that be of God, but those that be of men.”[Matthew 16:23] Now, since it is your opinion that the man who brought the message about His mother and His brethren was rebuked by Jesus, and that he who said a little before, “Thou art the Christ, the Son of the living God,” obtained the word of blessing, mark ...
Ante-Nicene Fathers, Volume 9, page 80, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIII. (HTML)
CCEL Footnote 1668 (In-Text, Margin)
... should not tell any man concerning him, [40] that he was the Messiah. And henceforth began Jesus to shew to his disciples [41] that he was determined to go to Jerusalem, and suffer much, and be rejected of the elders, and of the chief priests, and of the scribes, and be killed, and on the [42] third day rise. And he was speaking plainly. And Simon Cephas, as one grieved [43] for him, said, Far be thou, my Lord, from that. And he turned, and looked upon [44] his disciples, and rebuked Simon, and said,[Matthew 16:23] Get thee behind me, Satan: for thou art a stumblingblock unto me: for thou thinkest not of what pertains to God, but of what pertains to men.
Ante-Nicene Fathers, Volume 9, page 462, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Rebuke of Peter and the Answer of Jesus. (HTML)
“ And Peter took Him and began to rebuke Him, saying, God be propitious to Thee. Lord, this shall never be unto thee. ” To whom He said, “ Get thee behind Me, Satan; thou art a stumbling-block unto Me; for thou mindest not the things of God but the things of men. ”[Matthew 16:23] Since Jesus had begun to show unto His disciples that He must go unto Jerusalem, and suffer many things, Peter up to this point learned the beginnings of those things which were shown. But since he thought that the sufferings were unworthy of Christ the Son of the living God, and below the dignity of the Father who had revealed to him so great things about ...
Ante-Nicene Fathers, Volume 9, page 462, footnote 14 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Rebuke of Peter and the Answer of Jesus. (HTML)
... account he took Him, and as one forgetful of the honour due to the Christ, and that the Son of the living God neither does nor says anything worthy of rebuke, he began to rebuke Him; and as to one who needed propitiation,—for he did not yet know that “God had set Him forth to be a propitiation through faith in His blood,” he said, “God be propitious to thee, O Lord.” Approving his purpose, indeed, but rebuking his ignorance, because of the purpose being right, He says to him, “Get thee behind Me,”[Matthew 16:23] as to one who, by reason of the things of which he was ignorant and spake not rightly, had abandoned the following of Jesus; but because of his ignorance, as to one who had something antagonistic to the things of God, He said, “Satan,” which in the ...
Ante-Nicene Fathers, Volume 9, page 463, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Importance of the Expressions “Behind” And “Turned.” (HTML)
But you will compare together His saying to Peter, “Get thee behind me, Satan,”[Matthew 16:23] with that said to the devil (who said to Him, “All these things will I give Thee if Thou wilt fall down and worship me”), “get thee hence,” without the addition, “behind Me;” for to be behind Jesus is a good thing. Wherefore it was said, “Come ye behind Me and I will make you fishers of men.” And to the same effect is the saying, “He that doth not take his cross and follow behind Me is not worthy of Me.” And as a general principle observe the expression ...
Ante-Nicene Fathers, Volume 9, page 463, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Peter as a Stumbling-Block to Jesus. (HTML)
Next we must inquire how He said to Peter, “Thou art a stumbling-block unto Me,”[Matthew 16:23] especially when David says, “Great peace have they that love Thy law, and there is no stumbling-block to them.” For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for “love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,” how did the Lord Himself, “who upholdeth all that fall, and raiseth up all that be bowed ...
Ante-Nicene Fathers, Volume 9, page 471, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Discussion of the Saying of Peter. (HTML)
... which caused these things to be said was some one of the spirits which had not yet been triumphed over in the cross, nor made a show of along with them, about whom it is written, “Having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over them in the cross.” But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, “Get thee behind Me, Satan; thou art a stumbling-block unto me.”[Matthew 16:23] But I know well that such things will offend many who meet with them, because they think that it is opposed to sound reason that he should be spoken ill of who a little before had been pronounced blessed by Jesus, on the ground that the Father in ...
Ante-Nicene Fathers, Volume 9, page 483, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
Concerning Those Who Said, Who is the Greatest? and Concerning the Child that Was Called by Jesus. (HTML)
... three was judged by the Lord to be greatest. For John reclined on His breast through love, and we may conclude that before the Supper they had seen many tokens of special honour given by Jesus to John; but Peter on his confession was called blessed in their hearing, because of his saying, “Thou art the Christ, the Son of the living God;” but again because of the saying, “Get thee behind Me, Satan; thou art a stumbling-block unto Me, for thou mindest not the things of God but the things of men,”[Matthew 16:23] they were distracted in mind as to whether it was not he but one of the sons of Zebedee, that was the greatest. So much for the words “in that day” or “hour,” on which took place the matters relating to the stater.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 270, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Will of God, Which is Always Good, is Sometimes Fulfilled Through the Evil Will of Man. (HTML)
CCEL Footnote 1292 (In-Text, Margin)
... it is proper for God, to desire, and what is in each case the real motive of the will. For God accomplishes some of His purposes, which of course are all good, through the evil desires of wicked men: for example, it was through the wicked designs of the Jews, working out the good purpose of the Father, that Christ was slain and this event was so truly good, that when the Apostle Peter expressed his unwillingness that it should take place, he was designated Satan by Him who had come to be slain.[Matthew 16:21-23] How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him! And yet it was God’s purpose that he should suffer these evils for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 175, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus maintains that to hold to the Old Testament after the giving of the New is putting new cloth on an old garment. Augustin further explains the relation of the Old Testament to the New, and reproaches the Manichæans with carnality. (HTML)
CCEL Footnote 374 (In-Text, Margin)
... a new cloth to an old garment is the man who attempts spiritual self-denial before he has renounced fleshly hope. Examine the passage, and you will see that, when the Lord was asked about fasting, He replied, "No man putteth a new cloth to an old garment." The disciples had still a carnal affection for the Lord; for they were afraid that, if He died, they would lose Him. So He calls Peter Satan for dissuading Him from suffering, because he understood not the things of God, but the things of men.[Matthew 16:23] The fleshly character of your hope is evident from your fancies about the kingdom of God, and from your paying homage and devotion to the light of the sun, which the carnal eye perceives, as if it were an image of heaven. So your carnal mind is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 226, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 598 (In-Text, Margin)
... be received by the living spirit. If Faustus had ascended, he would not have uttered carnal objections from a dead mind. It was the carnal mind that made Peter dread the smiting of the rock, when, on the occasion of the Lord’s foretelling His passion, he said, "Be it far from Thee, Lord; spare Thyself." And this sin too was severely rebuked, when the Lord replied, "Get thee behind me, Satan; thou art an offense unto me: for thou savorest not the things which be of God, but those which be of men."[Matthew 16:22-23] And where did this carnal distrust die but in the glorification of Christ, as on a mountain height? If it was alive when Peter timidly denied Christ, it was dead when he fearlessly preached Him. It was alive in Saul, when, in his aversion to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 297, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 894 (In-Text, Margin)
... approve or imitate his sins, which God rebukes by the prophet. And so Pontius Pilate was not wrong in pronouncing the Lord innocent, in spite of the accusations of the Jews; nor was it praiseworthy in Peter to deny the Lord thrice; nor, again, was he praiseworthy on that occasion when Christ called him Satan because, not understanding the things of God, he wished to withhold Christ from his passion, that is, from our salvation. Here Peter, immediately after being called blessed, is called Satan.[Matthew 16:22-23] Which character most truly belonged to him, we may see from his apostleship, and from his crown of martyrdom.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 323, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus insists that Jesus might have died though not born, by the exercise of divine power, yet he rejects birth and death alike. Augustin maintains that there are some things that even God cannot do, one of which is to die. He refutes the docetism of the Manichæans. (HTML)
CCEL Footnote 1004 (In-Text, Margin)
... the dispensation by appearing to die. How can this infamous liar, who declares that Christ feigned death, expect to be believed? Did Christ utter falsehood when He said, "It behoves the Son of man to be killed, and to rise the third day?" And do you tell us to believe what you say, as if you utter no falsehoods? In that case, Peter was more truthful than Christ when he said to Him, "Be it far from Thee, Lord; this shall not be unto Thee;" for which it was said to him, "Get thee behind me, Satan."[Matthew 16:22-23] This rebuke was not lost upon Peter, for, after his correction and full preparation, he preached even to his own death the truth of the death of Christ. But if Peter deserved to be called Satan for thinking that Christ would not die, what should you ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Occasion on Which He Announced His Coming Passion to the Disciples, and of the Measure of Concord Between Matthew, Mark, and Luke in the Accounts Which They Give of the Same. (HTML)
CCEL Footnote 1093 (In-Text, Margin)
110. Matthew proceeds in the following strain: “Then charged He His disciples that they should tell no man that He was Jesus the Christ. From that time forth began Jesus to show unto His disciples how that He must go into Jerusalem, and suffer many things of the elders, and chief priests, and scribes;” and so on, down to where we read, “Thou savourest not the things that be of God, but those that be of men.”[Matthew 16:20-23] Mark and Luke add these passages in the same order. Only Luke says nothing about the opposition which Peter expressed to the passion of Christ.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 329, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2459 (In-Text, Margin)
... began to divide them among themselves, and “to be puffed up for one against another,” they are said to be men—carnal and natural men, not able to receive the things of the Spirit of God; and yet because they are not separated from the Church, they are called “babes in Christ;” for indeed he desired that they should be either Angels, or even Gods, whom he reproved because they were men, that is, in those contentions, “They savoured not the things which be of God, but the things which be of men.”[Matthew 16:23] But of those who are separated from the Church it is not merely said, “perceiving not the things of the Spirit of God,” lest it should be referred to the perception of knowledge; but it is said, “Having not the Spirit.” For it does not follow, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 340, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on Matt. xiv. 25: Of the Lord walking on the waves of the sea, and of Peter tottering. (HTML)
CCEL Footnote 2573 (In-Text, Margin)
... Thee, Lord: this shall not be to Thee.” Spare Thyself, O God, I am not willing that Thou shouldest die. Peter said to Christ, I am not willing that Thou shouldest die; but Christ far better said, I am willing to die for thee. And then He forthwith rebuked him, whom He had a little before commended; and calleth him Satan, whom he had pronounced “blessed.” “Get thee behind Me, Satan,” he saith, “thou art an offence unto Me: for thou savourest not the things that be of God, but those that be of men.”[Matthew 16:23] What would He have us do in our present state, who thus findeth fault because we are men? Would you know what He would have us do? Give ear to the Psalm; “I have said, Ye are gods, and ye are all the children of the Most High.” But by savouring the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 354, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xviii. 7, where we are admonished to beware of the offences of the world. (HTML)
CCEL Footnote 2708 (In-Text, Margin)
... be that is held in high estimation by thee, let him be so long of high esteem with thee, so long thy beloved member, as he shall not begin to offend thee, that is, to advise thee to any evil. Hear now how that this is the meaning of “offence.” I have brought forward the example of Job and his wife; but there the word “offence” did not occur. Hear the Gospel: when the Lord prophesied of His Passion, Peter began to persuade him not to suffer. “Get thee behind Me, Satan, thou art an offence to Me.”[Matthew 16:23] Here undoubtedly the Lord who hath given thee an example of life, hath taught thee both what an “offence” is, and how an offence is to be avoided. Him to whom He had a little while before said, “Blessed art thou, Simon Bar-jona;” He had shown to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 176, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VI. 60–72. (HTML)
CCEL Footnote 540 (In-Text, Margin)
8. “From that time many of His disciples went back, and walked no more with Him.” Went back, but after Satan, not after Christ. For our Lord Christ once addressed Peter as Satan, rather because he wished to precede his Lord, and to give counsel that He should not die, He who had come to die, that we might not die for ever; and He says to him, “Get thee behind me, Satan; for thou savorest not the things that be of God, but the things that be of men.”[Matthew 16:23] He did not drive him back to go after Satan, and so called him Satan; but He made him go behind Himself, that by walking after his Lord he should not be a Satan. But these went back in the same manner as the apostle says of certain women: “For some are turned back after ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 272, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XI. 1–54. (HTML)
CCEL Footnote 970 (In-Text, Margin)
... at the hands of the Jews, Peter made reply among the rest, and said, “Far be it from Thee, Lord; pity Thyself: this shall not be unto Thee.” And at once the Lord replied, “Get thee behind me, Satan: for thou savorest not the things that be of God, but those that be of men.” And yet a little before, in confessing the Son of God, he had merited commendation: for he heard the words, “Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven.”[Matthew 16:16-23] To whom He had said, “Blessed art thou,” He now says, “Get thee behind me, Satan;” because it was not of himself that he was blessed. But of what then? “For flesh and blood hath not revealed it unto thee, but my Father who is in heaven.” See, this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 407, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVII. 20. (HTML)
CCEL Footnote 1751 (In-Text, Margin)
3. We are therefore to understand that their faith in Him was not yet such as He wished it to be, inasmuch as even Peter himself, to whom, on making the confession, “Thou art the Christ, the Son of the living God,” He had borne so excellent a testimony, was disposed rather to hinder Him from dying than to believe in His resurrection when dead, and hence was called immediately thereafter by the same of Satan.[Matthew 16:23] Those, accordingly, are found to be the greater in faith who were long since deceased, and yet, through the revelation of the Spirit, had no manner of doubt that Christ would rise again, than those who, after attaining to the belief that He should redeem Israel, at the sight of His death lost ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 33, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 342 (In-Text, Margin)
4. For now the Person of the Lord begins to appear speaking in this Psalm. For it follows, “I will sing to Thy Name, O Most High, in turning mine enemy behind.” His enemy then, where was he turned back? Was it when it was said to him, “Get thee behind, Satan”?[Matthew 16:23] For then he who by tempting desired to put himself before, was turned behind, by failing in deceiving Him who was tempted, and by availing nothing against Him. For earthly men are behind: but the heavenly man is preferred before, although he came after. For “the first man is of the earth, earthy: the second Man is from heaven, heavenly.” But from this stock he came ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 80, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 751 (In-Text, Margin)
... them not go before, but follow; let them not give counsel, but take it. For Peter would go before the Lord, when the Lord spake of His future Passion: he would to Him as it were give counsel for His health. The sick man to the Saviour give counsel for His health! And what said he to the Lord, affirming that His future Passion? “Be it far from Thee, Lord. Be gracious to Thyself. This shall not be to Thee.” He would go before that the Lord might follow; and what said He? “Get thee behind Me, Satan.”[Matthew 16:22-23] By going before thou art Satan, by following thou wilt be a disciple. The same then is said to these also, “Let them be turned back and brought to confusion that think evil against me.” For when they have begun to follow after, now they will not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 84, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 788 (In-Text, Margin)
... Him,” said He, drawing near; “As one mourning and sorrowful, so I humbled Myself,” said He, removed and set afar off.…Did not Peter draw near, when he said, “Thou art the Christ, the Son of the Living God”? And yet the same man became afar off by saying, “Be it far from Thee, Lord; this shall not be unto Thee.” Lastly, what said He, his Neighbour, as it were, to him drawing near? “Blessed art thou, Simon, Barjona.” To him afar off, as it were, and unlike, what said He? “Get thee behind Me, Satan.”[Matthew 16:16-23] To him drawing near, “Flesh and blood,” saith He, “hath not revealed it unto thee, but My Father, which is in Heaven.” His Light is shed over thee, in His Light thou shinest. But when having become afar off, he spake against the Lord’s Passion, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 223, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2104 (In-Text, Margin)
... should perish by death, whereas we ourselves should perish unless He died; and he saith, “Far be it, O Lord, this thing shall not be done.” And the Lord, to him to whom a little before He had said, “Blessed thou art, and upon this Rock I will build my Church,” saith, “Go back behind, Satan, an offence thou art to Me.” Why therefore “Satan” is he, that a little before was “blessed,” and a “Rock”? “For thou savourest not the things which are of God,” He saith, “but those things which are of man.”[Matthew 16:23] A little before he savoured the things which are of God: because “not flesh and blood hath revealed to thee, but My Father which is in the Heavens.” When in God he was praising his discourse, not Satan but Peter, from petra: but when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 262, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIII (HTML)
CCEL Footnote 2481 (In-Text, Margin)
... God. Not with God, but behind God; that He may go before, thou mayest follow. For he that shall have willed to go before God, by his own counsel would live, and will not follow the commandments of God. Because of this even Peter was rebuked, when he willed to give counsel to Christ, who was going to suffer for us.…“Far be it from Thee, O Lord, be Thou merciful to Thyself.” And the Lord, “Go back behind Me, Satan: for thou savourest not the things which are of God, but the things which are of men.”[Matthew 16:22-23] Wherefore, the things which are of men? Because to go before Me thou desirest, go back behind Me, in order that thou mayest follow me: so that now following Christ he might say, “My soul hath been glued on behind Thee.” With reason he addeth, “Me ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 313, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXX (HTML)
CCEL Footnote 3047 (In-Text, Margin)
... and prudent measures. He goeth before in censuring Christ, in a manner he outstrippeth Christ: let him believe in Christ, and follow Christ. For that which had been desired but now for persecutors thinking evil things, the same the Lord Himself said to Peter. Now in a certain place Peter willed to go before the Lord.…A little before, “Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it to thee, but My Father which is in Heaven:” now in a moment, “Go back behind Me, Satan.”[Matthew 16:23] What is, “Go back behind Me”? Follow Me. Thou willest to go before Me, thou willest to give Me counsel, it is better that thou follow My counsel: this is, “go back,” go back behind Me. He is silencing one outstripping, in order that he may go ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 607, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXVII (HTML)
CCEL Footnote 5520 (In-Text, Margin)
... Zebedee to humility, and said unto them, “Are ye able to drink of the cup that I shall drink of?” I came to be humble: and are ye wishing to be exalted before Me? The way I go, do ye follow, He saith. For if ye choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us.…But what did our Lord do? He caused him to rise after the Light: “Get thee behind Me, Satan.”[Matthew 16:23] He was Satan, because he wished to rise before Light. “Get thee behind Me:” that I may precede, thou mayest follow: where I go, there thou mayest go; and mayest not wish to lead Me, where thou wouldest go.…
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 203, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 654 (In-Text, Margin)
... pass from me.” Here he will be found to speak not only as if ignorant, but as if deprecating the cross: For this is what He says. “If it be permissible let me not be subjected to crucifixion and death.” And yet when Peter, the leader of the apostles, said this to Him, “Be it far from thee Lord, this shall not happen unto Thee,” He rebuked him so severely as to say; “get thee behind me Satan, thou art an offence unto me, for thou savourest not the things which be of God, but those which be of men:”[Matthew 16:22-23] although a short time before he had pronounced him blessed. But to escape crucifixion seemed to Him so monstrous a thing, that him who had received the revelation from the Father, him whom He had pronounced blessed, him who had received the keys of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 323, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Objections Continued. Whether we may decide the question by the parallel of human sons, which are born later than their parents. No, for the force of the analogy lies in the idea of connaturality. Time is not involved in the idea of Son, but is adventitious to it, and does not attach to God, because He is without parts and passions. The titles Word and Wisdom guard our thoughts of Him and His Son from this misconception. God not a Father, as a Creator, in posse from eternity, because creation does not relate to the essence of God, as generation does. (HTML)
... is the Word and the Wisdom and the Radiance? So much may be impressed even on these men of folly; for as they asked women concerning God’s Son, so let them inquire of men concerning the Word, and they will find that the word which they put forth is neither an affection of them nor a part of their mind. But if such be the word of men, who are passible and partitive, why speculate they about passions and parts in the instance of the immaterial and indivisible God, that under pretence of reverence[Matthew 16:22-23] they may deny the true and natural generation of the Son? Enough was said above to shew that the offspring from God is not an affection; and now it has been shewn in particular that the Word is not begotten according to affection. The same may be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 386, footnote 7 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... ‘that He might destroy the works of the devil.’ And these being destroyed from the flesh, we all were thus liberated by the kinship of the flesh, and for the future were joined, even we, to the Word. And being joined to God, no longer do we abide upon earth; but, as He Himself has said, where He is, there shall we be also; and henceforward we shall fear no longer the serpent, for he was brought to nought when he was assailed by the Saviour in the flesh, and heard Him say, ‘Get thee behind Me, Satan[Matthew 16:23],’ and thus he is cast out of paradise into the eternal fire. Nor shall we have to watch against woman beguiling us, for ‘in the resurrection they neither marry nor are given in marriage, but are as the Angels;’ and in Christ Jesus it shall be ‘a new ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 424, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared. (HTML)
57. And as to His saying, ‘If it be possible, let the cup pass,’ observe how, though He thus spake, He rebuked[Matthew 16:23] Peter, saying, ‘Thou savourest not the things that be of God, but those that be of men.’ For He willed what He deprecated, for therefore had He come; but His was the willing (for for it He came), but the terror belonged to the flesh. Wherefore as man He utters this speech also, and yet both were said by the Same, to shew that He was God, willing in Himself, but when He had become man, having a flesh that was in terror. For the sake of this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 14, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus, Monk. (HTML)
CCEL Footnote 188 (In-Text, Margin)
Scripture, you will argue, bids us obey our parents. Yes, but whoso loves them more than Christ loses his own soul. The enemy takes sword in hand to slay me, and shall I think of a mother’s tears? Or shall I desert the service of Christ for the sake of a father to whom, if I am Christ’s servant, I owe no rites of burial, albeit if I am Christ’s true servant I owe these to all? Peter with his cowardly advice was an offence to the Lord on the eve of His passion;[Matthew 16:23] and to the breth ren who strove to restrain him from going up to Jerusalem, Paul’s one answer was: “What mean ye to weep and to break my heart? For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” The battering-ram of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 48, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 779 (In-Text, Margin)
... soil it. Cheap shoes permit her to give to the poor the price of gilded ones. No gold and jewels adorn her girdle; it is made of wool, plain and scrupulously clean. It is intended to keep her clothes right, and not to cut her waist in two. Therefore, if the scorpion looks askance upon her purpose, and with alluring words tempts her once more to eat of the forbidden tree, she must crush him beneath her feet with a curse, and say, as he lies dying in his allotted dust: “Get thee behind me, Satan.”[Matthew 16:23] Satan means adversary, and one who dislikes Christ’s commandments, is more than Christ’s adversary; he is anti-christ.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 83, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1502 (In-Text, Margin)
... Himself who was proclaimed by the Prophets; not for defrauding any of their hire, for He ministered without reward and freely; not for sinning in words, or deeds, or thoughts, He who did no sin, neither was guile found in His mouth; who when He was reviled, reviled not again; when He suffered, threatened not; who came to His passion, not unwillingly, but willing; yea, if any dissuading Him say even now, Be it far from Thee, Lord, He will say again, Get thee behind Me, Satan[Matthew 16:22-23].
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 112, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)
... His handiwork, though excelling all His other works. Thy beginning was from nothing, and through the goodness of God, Who alone is good, the name of Son has been given Thee by adoption, although in fact Thou wast not born from God?’ What answer, think you, would have been given to such words as these, when this same Peter’s reply to the announcement of the Passion, Be it far from Thee, Lord; this shall not be, was rebuked with, Get thee behind Me, Satan, thou art an offence unto Me[Matthew 16:22-23] ? Yet Peter could plead his human ignorance in extenuation of his guilt, for as yet the Father had not revealed all the mystery of the Passion; still, mere defect of faith was visited with this stern condemnation. Now, why was it that the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 189, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
27. Do you suppose, heretic, that the Lord of glory feared to suffer? Why, when Peter made this error through ignorance, did He not call him ‘Satan’ and a ‘stumbling-block[Matthew 16:22-23]?’ Thus was Peter, who deprecated the mystery of the Passion, established in the faith by so sharp a rebuke from the lips of the gentle Christ, Whom not flesh and blood, but the Father in Heaven had revealed to him.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 230, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and man. (HTML)
... class="sc">There is, therefore, unity of will where there is unity of working; for in God His will issues straightway in actual effect. But the will of God is one, and the human will another. Further, to show that life is the object of human will, because we fear death, whilst the passion of Christ depended on the Divine Will, that He should suffer for us, the Lord said, when Peter would have detained Him from suffering: “Thou savourest not of the things which be of God, but the things which be of men.”[Matthew 16:23]