Jesus the Christ Part 39

4. The "Dogs" that Eat of the Crumbs.--The woman's fervid rejoinder, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table," (Matt. 15:27), is thus commented upon and paraphrased by Trench (_Notes on the Miracles_, p. 271): "The rendering of her answer in our translation is not, however, altogether satisfactory. For, indeed, she accepts the Lord's declaration, not immediately to make exception against the conclusion which He draws from it, but to show how in that very declaration is involved the granting of her pet.i.tion.

'Saidest thou dogs? It is well; I accept the t.i.tle and the place; for the dogs have a portion of the meal,--not the first, not the children's portion, but a portion still,--the crumbs which fall from the master's table. In this very putting of the case, Thou bringest us heathen, Thou bringest me, within the circle of the blessings which G.o.d, the Great Householder, is ever dispensing to His family. We also belong to His household, though we occupy but the lowest place therein.'"

The Dummelow _Commentary_, on Matt. 15:26, reads in part as follows: "The rabbis often spoke of the Gentiles as dogs, e.g. 'He who eats with an idolater is like one who eats with a dog.' ... 'The nations of the world are compared to dogs.' 'The holy convocation belongs to you, not to the dogs.' Yet Jesus in adopting the contemptuous expression slightly softens it. He says not 'dogs,' but 'little dogs,' i.e. household, favorite, dogs; and the woman cleverly catches at the expression, arguing that if the Gentiles are household dogs, then it is only right that they should be fed with the crumbs that fall from their masters'

table." Edersheim, referring to the original text, says: "The term means 'little dogs,' or 'house dogs.'"

5. Decapolis.--The name means "the ten cities," and was applied to a region of indefinite boundaries lying mostly on the east of Jordan and southerly from the sea of Galilee. Scythopolis, which Josephus (Wars of the Jews, iii, 9:7) refers to as the largest of the ten cities, was on the west side of the river. There is lack of agreement among historians as to the cities comprized under the name. Biblical mention (Matt. 4:25; Mark 5:20; 7:31) implies a general region rather than a definite area.

6. The Coasts of Caesarea Philippi.--The term "coast" as it appears in the Bible (authorized, or King James version), is used to connote boundary, limit, or border, and not distinctively a seash.o.r.e. (For examples see Exo. 10:4, 14, 19; Josh. 15:1, 4; Judg. 11:20; Matt. 2:16, etc.) It is applied therefore to inland areas, and frequently occurs as indicating a vicinity or neighborhood.

Caesarea Philippi, a town located, as stated in the text, near Mount Hermon at the source of the Jordan, had been enlarged and beautified by Philip the tetrarch, and by him was named Caesarea in honor of the Roman emperor. It was called Caesarea Philippi to distinguish it from the already existing Caesarea, which was situated on the Mediterranean sh.o.r.e of Samaria, and which in later literature came to be known as Caesarea Palestina. Caesarea Philippi is believed to be identical with the ancient Baal Gad (Josh. 11:17) and Baal Hermon (Judg. 3:3). It was known as a place of idolatrous worship, and while under Greek sovereignty was called Paneas in recognition of the mythological deity Pan. See Josephus, Ant. xviii, 2:1; this designation persists in the present Arabic name of the place, Banias.

7. Simon Peter and the "Rock" of Revelation.--Simon the son of Jonas, on the occasion of his first recorded interview with Jesus had received from the Lord's lips the distinguishing name-t.i.tle "Peter," or in the Aramaic tongue "Cephas," the English equivalent of which is "a rock" or "a stone" (John 1:42; see also page 140 herein). The name was confirmed upon the apostle on the occasion now under consideration (Matt. 16:18).

Jesus said to him "thou art Peter," adding, "and upon this rock I will build my church." In the course of the general apostasy subsequent to the ancient apostolic ministry, the Bishop of Rome laid claim to supreme authority as the alleged lineal successor to Peter; and an erroneous doctrine gained currency to the effect that Peter was the "rock" upon which the Church of Christ was founded. Detailed consideration of this inconsistent and infamous claim cannot be undertaken here; it is sufficient to say that a church founded or dependent upon Peter or any other man would be Peter's or the other man's church, and not the Church of Jesus Christ. (See _The Great Apostasy_, chap 9; also B. of M., 3 Nephi 27:1-8; also chapter 40 herein). That upon Peter rested the responsibility of presidency in the ministry, after the ascension of the resurrected Christ, is not questioned; but that he was, even typically, the foundation upon which the Church was built, is at once unscriptural and untrue. The Church of Jesus Christ must authoritatively bear His name, and be guided by revelation, direct and continuous, as the conditions of its building require. Revelation from G.o.d to His servants invested with the Holy Priesthood through authorized ordination as was Peter, is the impregnable "rock" upon which the Church is built. (See _Articles of Faith_, xvi,--"Revelation.")

8. Christ's Rebuke to Peter.--In addressing Peter as "Satan," Jesus was obviously using a forceful figure of speech, and not a literal designation; for Satan is a distinct personage, Lucifer, that fallen, unembodied son of the morning (see page 7); and certainly Peter was not he. In his remonstrance or "rebuke" addressed to Jesus, Peter was really counseling what Satan had before attempted to induce Christ to do, or tempting, as Satan himself had tempted. The command, "Get thee behind me, Satan," as directed to Peter, is rendered in English by some authorities "Get thee behind me, tempter." The essential meaning attached to both Hebrew and Greek originals for our word "Satan" is that of an adversary, or "one who places himself in another's way and thus opposes him." (Zenos.) The expression "Thou art an offense unto me" is admittedly a less literal translation than "Thou art a stumbling-block unto me." The man whom Jesus had addressed as Peter--"the rock," was now likened to a stone in the path, over which the unwary might stumble.

9. Some to Live Until Christ Returns.--The Savior's declaration to the apostles and others in the neighborhood of Caesarea Philippi, "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," (Matt.

16:28; compare Mark 9:1; Luke 9:27), has occasioned great and diverse comment. The event referred to, that of the Son of Man coming in the glory of His Father attended by the angels, is yet future. At least a partial fulfilment of the prediction is presented in the prolongation of the life of John the apostle, who was there present, and who yet lives in the flesh according to his desire (John 21:20-24; see further B. of M., 3 Nephi 28:1-6; Doc. and Cov. Sec. 7).

10. "Thou Art the Christ."--Peter's solemn and soulful confession of Jesus as the Christ is worded differently by each of the three synoptists. To many the most expressive version is that of Luke: "The Christ of G.o.d." On earlier occasions, some or all of the Twelve had acknowledged Jesus Christ to be the Son of G.o.d, e.g. following the miracle of walking upon the sea (Matt. 14:33), and again, after the crucial sermon at Capernaum (John 6:69); but it is evident that Peter's upwelling and reverential confession in answer to the Lord's question "But whom say ye that I am?" had a significance, greater in a.s.surance and more exalted in kind, than had any prior expression of his conception concerning his Lord. Yet even the conviction given through direct revelation (Matt. 16:17) did not at the time comprize a comprehensive knowledge of the Savior's mission. Indeed, a fulness of understanding and a.s.surance came to the apostles after the Lord's resurrection (compare Romans 1:4). Nevertheless, Peter's testimony in the land of Caesarea Philippi evidences a very exalted attainment. At that stage of the Savior's ministry, the public proclamation of His divine status would have been as the casting of pearls before swine (Matt. 7:6); therefore the Lord instructed the apostles that at that time "they should tell no man that he was Jesus the Christ."

FOOTNOTES:

[736] John 6:4. Note 1, end of chapter.

[737] Mark 12:37.

[738] Matt. 15:1-9; Mark 7:1-13.

[739] As the Oxford marginal note shows "beds" is a more literal rendering than "tables", the couches upon which the eaters reclined at table being meant. See page 261.

[740] Note 2, end of chapter.

[741] Mark 7:6, 7; see also Matt. 15:7-9; Isa. 29:13; compare the words of the resurrected Christ to the prophet Joseph Smith, in the present dispensation, P. of G.P., Joseph Smith, 2:19.

[742] Exo. 20:12; Deut. 5:16; Exo. 21:17; Lev. 20:9.

[743] Note 3, end of chapter.

[744] Matt. 15:10-20; compare Mark 7:14-23.

[745] Matt. 11:6; Luke 7:23; pages 255 and 274 herein.

[746] Matt. 15:21-28; Mark 7:21-30.

[747] Mark 3:8; Luke 6:17.

[748] See marginal reading in Oxford and Bagster Bibles; see also Note 2, page 345.

[749] Matt. 10:5, 6; see also page 328 herein.

[750] Deut. 23:18; 1 Sam. 17:43; 24:14; 2 Sam. 3:8; 16:9; Job 30:1; Matt. 7:6; Philip 3:2; Rev. 22:15.

[751] Note 4, end of chapter.

[752] Luke 18:1-8. Page 436.

[753] Matt. 28:19; Mark 16:15.

[754] Acts 3:25, 26; 13:46-48; Rom. 15:8.

[755] Mark 7:31-37; compare Matt. 15:29-31.

[756] Note 5, end of chapter.

[757] Matt. 15:32-39; Mark 8:1-9.

[758] Matt. 15:29; 16:1-5; Mark 8:10-13.

[759] John 2:18; 6:30; Matt. 12:38.

[760] Matt. 4:6, 7; Luke 4:9-12.

[761] Matt. 16:2-4; compare 12:38-41; pages 155-157 herein.

[762] Matt. 16:6-12; Mark 8:14-21; compare Luke 12:1.

[763] Page 68.

[764] Matt. 16:13-20; Mark 8:27-30; Luke 9:18-21. Note 10, end of chapter.

[765] Note 6, end of chapter.

[766] Note 7, end of chapter.

[767] Compare Matt. 7:24, 25.

[768] John 6:46; compare verses 37, 39, 40.

[769] See Isa. 22:22; Luke 11:52; Rev. 1:18; 3:7; compare Doc. and Cov.

6:28; 7:7; 27:5, 6, 9; 28:7; 42:69; 84:26; etc.

[770] Acts 1:15-26; 2:14-40; chap. 10, compare with 15:7.

[771] Matt. 16:22, 23; Mark 8:32, 33.

[772] Luke 4:8.

[773] Note 8, end of chapter.