Church Fathers Commentary Matthew 16:22-23

"And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. But he turned, and said unto Peter, 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 16:22-23 (ASV)

Origen of Alexandria: While Christ was still speaking the beginning of the things He was showing them, Peter considered these things unworthy of the Son of the living God. Forgetting that the Son of the living God does nothing worthy of blame, he began to rebuke Him. This is what is meant by the words, "And Peter took him, and began to rebuke him."

St. Jerome: We have often said that Peter had a fervent zeal and a very great affection for the Lord and Savior. Therefore, after his confession and the reward he had heard about from the Savior, he did not want that confession to be destroyed. He thought it impossible that the Son of God could be put to death. Instead, he takes Him aside affectionately, so that he might not seem to be rebuking his Master in the presence of his fellow disciples. He begins to chide Him with the feeling of one who loved Him and to contradict Him, saying, "Be it far from you, Lord." Or, as it is better in the Greek, ιλεως σοι Κυριε, ου μη εσται σοι τουτο, that is, "Be gracious to Yourself, Lord; this shall not happen to You."

Origen of Alexandria: It was as if Christ Himself needed a propitiation. Christ allows his affection but charges him with ignorance, as it follows: "He turned and said to Peter, 'Get behind me, Satan! You are an offense to me.'"

St. Hilary of Poitiers: The Lord, knowing this was a suggestion born of the devil's craft, says to Peter, "Get behind me," meaning that Peter should follow the example of His passion. But to the one by whom this expression was suggested, He turns and says, "Satan, you are an offense to me." For we cannot suppose that the name of Satan and the sin of being an offense would be imputed to Peter after such great declarations of blessedness and power had been granted to him.

St. Jerome: But to me, this error of the Apostle, proceeding from the warmth of his affection, will never seem a suggestion of the devil. Let the thoughtful reader consider that this blessedness of power was promised to Peter for the future, not given to him at the present time. Had it been conveyed to him immediately, the error of a false confession would never have found a place in him.

St. John Chrysostom: For what wonder is it that this should befall Peter, who had never received a revelation concerning these things? So that you may learn that the confession he made about Christ was not from himself, observe how he is at a loss in these matters that had not been revealed to him. Judging the things of Christ by human and earthly principles, he considered it demeaning and unworthy of Him to suffer. Therefore the Lord added, "For you do not savor the things that are of God, but the things that are of men."

St. Jerome: It is as if to say, "It is My will, and the Father's will, that I should die for the salvation of humanity. You, considering only your own will, would not have the grain of wheat fall into the ground so that it may bring forth much fruit. Therefore, since you speak what is opposed to My will, you ought to be called My adversary." For "Satan" is interpreted as "adverse" or "contrary."

Origen of Alexandria: Yet the words with which Peter is rebuked and those with which Satan is rebuked are not, as is commonly thought, the same. To Peter it is said, "Get behind me, Satan," that is, "Follow me, you who are contrary to my will." To the Devil it is said, "Go your way, Satan," which implies not "behind me," but "into everlasting fire." He, therefore, said to Peter, "Get behind me," as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one who, through ignorance, held a view contrary to God. But he is blessed to whom Christ turns, even if He turns only to rebuke him.

But why did He say to Peter, "You are an offense to me," when in the Psalm it is said, "Great peace have they who love your law, and there is no offense to them" (Psalm 119:165)? It must be answered that not only is Jesus not offended, but neither is any person who is perfect in the love of God. And yet, one who does or says anything that is by nature an offense may be an offense even to someone who is incapable of being offended. Or, He may consider every disciple who sins as an offense, as Paul says, "Who is offended, and I do not burn?" (2 Corinthians 11:29).