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Matthew Henry: Concise Commentary on the Whole Bible - 1706
None of Christ's miracles are recorded in this chapter, but four of his discourses. Here is, I. A conference with the Pharisees, who challenged him to show them a sign from heaven, ver. 1-4. II. Another with his disciples about the leaven of the Pharisees, ver. 5-12. III. Another with them concerning himself, as the Christ, and concerning his church built upon him, ver. 13-20. IV. Another concerning his sufferings for them, and theirs for him, ver. 21-28. And all these are written for our learning.
Adam Clarke: Commentary on the Bible - 1831
The Pharisees insidiously require our Lord to give them a sign, Mat 16:1. They are severely rebuked for their hypocrisy and wickedness, Mat 16:2-5. The disciples are cautioned to beware of them and their destructive doctrine, Mat 16:6-12. The different opinions formed by the people of Christ, Mat 16:13, Mat 16:14. Peter's confession, and our Lord's discourse on it, Mat 16:15-20. He foretells his sufferings, and reproves Peter, Mat 16:21-23. Teaches the necessity of self-denial, and shows the reasons on which it is founded, Mat 16:24-26. Speaks of a future judgment, Mat 16:27. And promises the speedy opening of the glory of his own kingdom on earth, Mat 16:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mat 16:1, The Pharisees require a sign; Mat 16:5, Jesus warns his disciples of the leaven of the Pharisees and Sadducees; Mat 16:13, The people's opinion of Christ, Mat 16:16. and Peter's confession of him; Mat 16:21, Jesus foretells his death; Mat 16:23, reproves Peter for dissuading him from it; Mat 16:24, and admonishes those that will follow him, to bear the cross.
16:116:1: Եւ մատուցեալ փարիսեցիքն եւ սադուկեցիք փորձելով խնդրէին ՚ի նմանէ՝ նշա՛ն յերկնից ցուցանել նոցա։
1 Փարիսեցիներն ու սադուկեցիները մօտեցան ու փորձելով՝ նրանից ուզում էին, որ ցոյց տայ իրենց երկնային մի նշան[18] [18] 18. Յունարէնն աւելացնում է. «Արեւամուտին, երբ տեսնէք, որ հորիզոնը կարմրել է, կ’ասէք՝ վաղը եղանակը լաւ է լինելու: Իսկ առաւօտեան, երբ երկինքը կարմրի եւ մթագնի, կ’ասէք՝ այսօր փոթորիկ կը լինի: Երկինքը դիտելով, երբ կարող էք գուշակել գալիք եղանակը, չէ՞ք կարող, ներկայ ժամանակների նշանները տեսնելով, հասկանալ նրանց իմաստը»:
16 Փարիսեցիները ու սադուկեցիները քովը եկան, փորձելով՝ իրմէ կ’ուզէին որ երկնքէն նշան մը ցուցնէ իրենց։
Եւ մատուցեալ փարիսեցիքն եւ սադուկեցիք, փորձելով խնդրէին ի նմանէ նշան յերկնից ցուցանել նոցա:

16:1: Եւ մատուցեալ փարիսեցիքն եւ սադուկեցիք փորձելով խնդրէին ՚ի նմանէ՝ նշա՛ն յերկնից ցուցանել նոցա։
1 Փարիսեցիներն ու սադուկեցիները մօտեցան ու փորձելով՝ նրանից ուզում էին, որ ցոյց տայ իրենց երկնային մի նշան[18]
[18] 18. Յունարէնն աւելացնում է. «Արեւամուտին, երբ տեսնէք, որ հորիզոնը կարմրել է, կ’ասէք՝ վաղը եղանակը լաւ է լինելու: Իսկ առաւօտեան, երբ երկինքը կարմրի եւ մթագնի, կ’ասէք՝ այսօր փոթորիկ կը լինի: Երկինքը դիտելով, երբ կարող էք գուշակել գալիք եղանակը, չէ՞ք կարող, ներկայ ժամանակների նշանները տեսնելով, հասկանալ նրանց իմաստը»:
16 Փարիսեցիները ու սադուկեցիները քովը եկան, փորձելով՝ իրմէ կ’ուզէին որ երկնքէն նշան մը ցուցնէ իրենց։
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16:11: И приступили фарисеи и саддукеи и, искушая Его, просили показать им знамение с неба.
16:1  καὶ προσελθόντες οἱ φαρισαῖοι καὶ σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς.
16:1. Καὶ (And) προσελθόντες ( having-had-came-toward ,"[οἱ] "[the-ones]" Φαρισαῖοι ( Faris-belonged ) καὶ (and) Σαδδουκαῖοι ( Saddouk-belonged ," πειράζοντες ( piercing-to ) ἐπηρώτησαν (they-upon-entreated-unto) αὐτὸν (to-it) σημεῖον (to-a-signlet-of) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἐπιδεῖξαι (to-have-en-showed-upon) αὐτοῖς. (unto-them)
16:1. et accesserunt ad eum Pharisaei et Sadducaei temptantes et rogaverunt eum ut signum de caelo ostenderet eisAnd there came to him the Pharisees and Sadducees tempting: and they asked him to shew them a sign from heaven.
1. And the Pharisees and Sadducees came, and tempting him asked him to shew them a sign from heaven.
16:1. And Pharisees and Sadducees approached him to test him, and they asked him to show them a sign from heaven.
16:1. The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven:

1: И приступили фарисеи и саддукеи и, искушая Его, просили показать им знамение с неба.
16:1  καὶ προσελθόντες οἱ φαρισαῖοι καὶ σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς.
16:1. et accesserunt ad eum Pharisaei et Sadducaei temptantes et rogaverunt eum ut signum de caelo ostenderet eis
And there came to him the Pharisees and Sadducees tempting: and they asked him to shew them a sign from heaven.
16:1. And Pharisees and Sadducees approached him to test him, and they asked him to show them a sign from heaven.
16:1. The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 (Мк VIII:11; Лк XI:29; XI:16). У Мк VIII:11–13 рассказ несколько сокращеннее, чем у Мф 1–4. Уже древними толкователями была замечена некоторая несообразность и неестественность указанной здесь в Евангелиях связи фарисеев с саддукеями. Объясняли это тем, что хотя фарисеи и саддукеи различались между собою догматами, но против Христа действовали согласно. Объединение фарисеев и саддукеев может указывать и указывает на дальнейшее и зловещее развитие вражды ко Христу. До столицы доходят все более и более тревожные вести о движении в Галилее, и это вызывает как в правящих религиозных классах, так и среди ревнителей, опасения. Психологически это вполне понятно. В среде людей постоянно замечается наклонность к соблюдению установившихся религиозных форм, и они враждебно относятся к нововведениям, особенно тогда, когда этим затрагиваются их материальные интересы. Поэтому вражда против учения, совершенно выходившего из круга этих общих положений, была естественна. У Марка говорится только об одних фарисеях (VIII:11); но саддукеи Матфея могли быть и иродианами. О фарисеях и саддукеях упоминается здесь у Матфея пять раз (ст. 1, 6, 11, 12). — Какого фарисеи и саддукеи хотели знамения? По Златоусту, эти враги Христа просили Его остановить солнце, или же сделать недвижимой луну (thn selhnhn calinwsai), или низвести молнию, или произвести перемену в воздухе, или сделать что-нибудь подобное. По Феофилакту, фарисеи и саддукеи просили Христа остановить только солнце или луну. Но Евфимий Зигабен говорит, что они хотели видеть чудо над солнцем, или луной, или над звёздами. Фарисеи и саддукеи, говорит Феофилакт, думали, что знамения на земле совершаются диавольскою силою и Веельзевулом. Не знали неразумные, что и Моисей в Египте сделал много знамений на земле; огонь же, сошедший с неба на имущество Иова, был от диавола. Поэтому не все, что с неба, от Бога, и не все, что бывает на земле, — от демонов. Мысли верные, и характеризуют фарисеев и саддукеев. — Настоящий рассказ представляется некоторым толкователям повторением рассказа Мф XII:33 и сл., и тождественным с ним. Но если Матфей рассказывает почти то же во второй раз и при других обстоятельствах, то можно ли предполагать, что он позабыл то, что было говорено им раньше? Совершенно было естественно, если враги Спасителя отвечали несколько раз на Его чудеса требованием знамения с неба. Так как в иудейском предании существовало мнение, что демоны и ложные боги могли совершить знамения на земле и только истинный Бог преподает знамения с неба, то фарисеи и саддукеи и просили теперь об этом Христа, вполне предполагая, что Он не будет в состоянии удовлетворить их просьбы. Если для врагов Христа были неубедительны совершенные Христом на земле чудеса, то небесные чудеса были бы для них убедительны. Об обычае иудеев требовать знамения см. 1 Кор I:22.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. 3 And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? 4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

We have here Christ's discourse with the Pharisees and Sadducees, men at variance among themselves, as appears Acts xxiii. 7, 8, and yet unanimous in their opposition to Christ; because his doctrine did equally overthrow the errors and heresies of the Sadducees, who denied the existence of spirits and a future state; and the pride, tyranny, and hypocrisy of the Pharisees, who were the great imposters of the traditions of the elders. Christ and Christianity meet with opposition on all hands. Observe,

I. Their demand, and the design of it.

1. The demand was of a sign from heaven; this they desired him to show them; pretending they were very willing to be satisfied and convinced, when really they were far from being so, but sought excuses from an obstinate infidelity. That which they pretended to desire was,

(1.) Some other sign than what they had yet had. They had great plenty of signs; every miracle Christ wrought was a sign, for no man could do what he did unless God were with him. But this will not serve, they must have a sign of their own choosing; they despised those signs which relieved the necessity of the sick and sorrowful, and insisted upon some sign which gratify the curiosity of the proud. It is fit that the proofs of divine revelation should be chosen by the wisdom of God, not by the follies and fancies of men. The evidence that is given is sufficient to satisfy an unprejudiced understanding, but was not intended to please a vain humour. Ant it is an instance of the deceitfulness of the heart, to think that we should be wrought upon by the means and advantages which we have not, while we slight those which we have. If we hear not Moses and the prophets, neither would we be wrought upon though one rose from the dead.

(2.) It must be a sign from heaven. They would have such miracles to prove his commission, as were wrought at the giving of the law upon mount Sinai: thunder, and lightening, and the voice of words, were the sign from heaven they required. Whereas the sensible signs and terrible ones were not agreeable to the spiritual and comfortable dispensation of the gospel. Now the word comes more nigh us (Rom. x. 8), and therefore the miracles do so, and do not oblige us to keep such a distance as these did, Heb. xii. 18.

2. The design was to tempt him; not to be taught by him, but to ensnare him. If he should show them a sign from heaven, they would attribute it to a confederacy with the prince of the power of the air; if he should not, as they supposed he would not, they would have that to say for themselves, why they did not believe on him. They now tempted Christ as Israel did, 1 Cor. x. 9. And observe their perverseness; then, when they had signs from heaven, they tempted Christ, saying, Can he furnish a table in the wilderness? Now that he had furnished a table in the wilderness, they tempted him, saying, Can he give us a sign from heaven?

II. Christ's reply to this demand; lest they should be wise in their own conceit, he answered these fools according to their folly, Prov. xxvi. 5. In his answer,

1. He condemns their overlooking of the signs they had, v. 2, 3. They were seeking for the signs of the kingdom of God, when it was already among them. The Lord was in this place, and they knew it not. Thus their unbelieving ancestors, when miracles were their daily bread, asked, Is the Lord among us, or is he not?

To expose this, he observes to them,

(1.) Their skilfulness and sagacity in other things, particularly in natural prognostications of the weather; "You know that a red sky over-night is a presage of fair weather, and a red sky in the morning of foul weather." There are common rules drawn from observation and experience, by which it is easy to foretel very probably what weather it will be. When second causes have begun to work, we may easily guess at their issue, so uniform is nature in its motions, and so consistent with itself. We know not the balancing of the clouds (Job xxxvii. 16), but we may spell something from the faces of them. This gives no countenance at all to the wild and ridiculous predictions of the astrologers, the star-gazers, and the monthly prognosticators (Isa. xlvii. 13) concerning the weather long before, with which weak and foolish people are imposed upon; we are sure, in general, that seed-time and harvest, cold and heat, summer and winter, shall not cease. But as to the particulars, till, by the weather-glasses, or otherwise, we perceive the immediate signs and harbingers of the change of weather, it is not for us to know, no, not that concerning the times and seasons. Let it suffice, that it shall be what weather pleases God; and that which pleases God, should not displease us.

(2.) Their sottishness and stupidity in the concerns of their souls; Can ye not discern the signs of the times?

[1.] "Do you not see that the Messiah is come?" The sceptre was departed from Judah, Daniel's weeks were just expiring, and yet they regarded not. The miracles Christ wrought, and the gathering of the people to him, were plain indications that the kingdom of heaven was at hand, that this was the day of their visitation. Note, First, There are signs of the times, by which wise and upright men are enabled to make moral prognostications, and so far to understand the motions and methods of Providence, as from thence to take their measures, and to know what Israel ought to do, as the men of Issachar, as the physician from some certain symptoms finds a crisis formed. Secondly, There are many who are skilful enough in other things, and yet cannot or will not discern the day of their opportunities, are not aware of the wind when it is fair for them, and so let slip the gale. See Jer. viii. 7; Isa. i. 3. Thirdly, It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own prescribing.

[2.] "Do not you foresee your own ruin coming for rejecting him? You will not entertain the gospel of peace, and can you not evidently discern that hereby you pull an inevitable destruction upon your own heads?" Note, It is the undoing of multitudes, that they are not aware what will be the end of their refusing Christ.

2. He refuses to give them any other sign (v. 4), as he had done before in the same words, ch. xii. 39. Those that persist in the same iniquities, must expect to meet with the same reproofs. Here, as there, (1.) He calls them an adulterous generation; because, while they professed themselves of the true church and spouse of God, they treacherously departed from him, and brake their covenants with him. The Pharisees were a generation pure in their own eyes, having the way of the adulterous woman, that thinks she has done no wickedness, Prov. xxx. 20. (2.) He refuses to gratify their desire. Christ will not be prescribed to; we ask, and have not, because we ask amiss. (3.) He refers them to the sign of the prophet Jonas, which should yet be given them; his resurrection from the dead, and his preaching by his apostles to the Gentiles; these were reserved for the last and highest evidences of his divine mission. Note, Though the fancies of proud men shall not be humoured, yet the faith of the humble shall be supported, and the unbelief of them that perish left for ever inexcusable, and every mouth shall be stopped.

This discourse broke off abruptly; he left them and departed. Christ will not tarry long with those that tempt him, but justly withdraws from those that are disposed to quarrel with him. He left them as irreclaimable; Let them alone. He left them to themselves, left them in the hand of their own counsels; so he gave them up to their own hearts' lust.
Adam Clarke: Commentary on the Bible - 1831
16:1: The Pharisees also with the Sadducees - Though a short account of these has been already given in a note on Mat 3:7, yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place.
The Pharisees were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of Pharisees, from פרש parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly degenerated in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outside of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect.
As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the hagiographa. The hagiographa or holy writings, from αγιος holy, and γραφω I write, included the twelve following books - Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the law and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the metempsychosis, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaux.
The Sadducees had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.
This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does.
They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, etc., and see the note on Mat 3:7.
In Mat 22:16, we shall meet with a third sect, called Herodians, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our Savior's time, thirty years after Herod's death, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him; and yet all allow that they derived their origin from Herod the Great.
Our Lord says, Mar 8:15, that they had the leaven of Herod, i.e. a bad doctrine, which they received from him. What this was may be easily discovered:
1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, Deu 17:15, Thou shalt not set a king over thee - which is not thy brother, i.e. one out of the twelve tribes.
2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets.
From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world - who endeavored to reconcile his service with that of mammon - and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, Mar 8:15, are styled Sadducees in Mat 16:6. See Prideaux, Con. vol. iii. p. 516, etc., and Josephus, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there.
Show them a sign - These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ.
Tempting - him - Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other design than to betray and ruin him.
Albert Barnes: Notes on the Bible - 1834
16:1: See also Mar 8:11-12.
The Pharisees also, and the Sadducees - See the notes at Mat 3:7.
Tempting - That is, trying him - feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, so that they might betray him and ruin him.
A sign from heaven - Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if he was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder Sa1 12:16-18; Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz Isa 38:8; and Moses had sent manna from heaven, Exo 16:4; Joh 6:31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Pharisees: Mat 5:20, Mat 9:11, Mat 12:14, Mat 15:1, Mat 22:15, Mat 22:34, Mat 23:2, Mat 27:62
Sadducees: Mat 16:6, Mat 16:11, Mat 3:7, Mat 3:8, Mat 22:23; Mar 12:18; Luk 20:27; Act 4:1, Act 5:17, Act 23:6-8
tempting: Mat 19:3, Mat 22:18, Mat 22:35; Mar 10:2, Mar 12:15; Luk 10:25, Luk 11:16, Luk 11:53, Luk 11:54, Luk 20:23; Joh 8:6
a sign: Mat 12:38, Mat 12:39; Mar 8:11-13; Luk 11:16, Luk 11:29, Luk 11:30, Luk 12:54-56; Joh 6:30, Joh 6:31; Co1 1:22
Geneva 1599
16:1 The (1) Pharisees also with the Sadducees came, and (a) tempting desired him that he would shew them a sign from heaven.
(1) The wicked who otherwise disagree with one another, agree well together against Christ, but do what they can, Christ is victorious, and triumphs over them.
(a) To see whether he could do that which they desired, but their purpose was useless for they thought to find something in him by it, in which case they might have just occasion to reprehend him: or else distrust and curiosity moved them to do so, for by such means also is God said to be tempted, that is to say, provoked to anger, as though men would strive with him.
John Gill
16:1 The Pharisees also with the Sadducees came, &c. Not from Jerusalem, as in Mt 15:1 but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna (w);
"says , "a Galilean Sadducee", (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf:''
but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred.
And tempting, desired him that he would show them a sign from heaven: they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law. The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiah's coming (x).
"Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, Gen 9:16.''
Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God.
(w) Yadaim, c. 4. sect. 8. (x) Zohar in Gen. fol. 53. 2.
John Wesley
16:1 A sign from heaven - Such they imagined Satan could not counterfeit. Mk 8:11; Mt 12:38.
16:216:2: Նա պատասխանի ետ՝ եւ ասէ ցնոսա[294]. [294] Ոսկան աստանօր ՚ի Լատինականէն առեալ յաւելու. Եւ ասէ ցնոսա. Յորժամ երեկոյ լինի՝ ասէք. Պարզ լինիցի. զի կարմրացեալ է երկին։ (3) *Եւ առաւօտու՝ այսօր մրրիկ. զի շառագունի տրտմութեամբ երկին. արդ զերեսս երկնի կարէք քննել. իսկ զնշան ժամանակիս ոչ կարէք գիտել։ (4) Ազգ չար եւ շնա՛՛։ Ըստ որում ունին եւ ոմանք ՚ի Յունական օրինակաց։ Սակայն ՚ի յերեսուն Հայկական գրչագիրս մեր ՚ի նմին միայն է տեսանել զբանս զայս՝ այսպէս թարգմանեալ։ *Յորժամ երեկոյ լինի, ասէք թէ ջե՛ր լինելոց է. քանզի կարմրացան խռովեցան երկինք. զերեսս երկնից գիտէք քննել, եւ զնշանս ժամանակաց ո՞չ կարիցէք։ (4) Ազգ չար։
2 Իսկ նա պատասխան տուեց եւ ասաց նրանց
2 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Երբ իրիկուն ըլլայ, կ’ըսէք թէ ‘Պարզ պիտի ըլլայ, վասն զի երկինքը կարմրած է’։
Նա պատասխանի ետ եւ ասէ ցնոսա[51]:

16:2: Նա պատասխանի ետ՝ եւ ասէ ցնոսա[294].
[294] Ոսկան աստանօր ՚ի Լատինականէն առեալ յաւելու. Եւ ասէ ցնոսա. Յորժամ երեկոյ լինի՝ ասէք. Պարզ լինիցի. զի կարմրացեալ է երկին։ (3) *Եւ առաւօտու՝ այսօր մրրիկ. զի շառագունի տրտմութեամբ երկին. արդ զերեսս երկնի կարէք քննել. իսկ զնշան ժամանակիս ոչ կարէք գիտել։ (4) Ազգ չար եւ շնա՛՛։ Ըստ որում ունին եւ ոմանք ՚ի Յունական օրինակաց։ Սակայն ՚ի յերեսուն Հայկական գրչագիրս մեր ՚ի նմին միայն է տեսանել զբանս զայս՝ այսպէս թարգմանեալ։ *Յորժամ երեկոյ լինի, ասէք թէ ջե՛ր լինելոց է. քանզի կարմրացան խռովեցան երկինք. զերեսս երկնից գիտէք քննել, եւ զնշանս ժամանակաց ո՞չ կարիցէք։ (4) Ազգ չար։
2 Իսկ նա պատասխան տուեց եւ ասաց նրանց
2 Անիկա պատասխան տուաւ ու ըսաւ անոնց. «Երբ իրիկուն ըլլայ, կ’ըսէք թէ ‘Պարզ պիտի ըլլայ, վասն զի երկինքը կարմրած է’։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: Он же сказал им в ответ: вечером вы говорите: будет вёдро, потому что небо красно;
16:2  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, [ὀψίας γενομένης λέγετε, εὐδία, πυρράζει γὰρ ὁ οὐρανός·
16:2. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτοῖς (unto-them,"[[Ὀψίας "[[Of-late) γενομένης ( of-having-had-became ) λέγετε (ye-forth,"Εὐδία, (A-goodly-zeus,"πυρράζει (it-fireth-to) γὰρ (therefore,"ὁ (the-one) οὐρανός:]] (a-sky.]]"
16:2. at ille respondens ait eis facto vespere dicitis serenum erit rubicundum est enim caelumBut he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red.
2. But he answered and said unto them, When it is evening, ye say, fair weather: for the heaven is red.
16:2. But he responded by saying to them: “When evening arrives, you say, ‘It will be calm, for the sky is red,’
16:2. He answered and said unto them, When it is evening, ye say, [It will be] fair weather: for the sky is red.
He answered and said unto them, When it is evening, ye say, [It will be] fair weather: for the sky is red.

2: Он же сказал им в ответ: вечером вы говорите: будет вёдро, потому что небо красно;
16:2  ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, [ὀψίας γενομένης λέγετε, εὐδία, πυρράζει γὰρ ὁ οὐρανός·
16:2. at ille respondens ait eis facto vespere dicitis serenum erit rubicundum est enim caelum
But he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red.
16:2. But he responded by saying to them: “When evening arrives, you say, ‘It will be calm, for the sky is red,’
16:2. He answered and said unto them, When it is evening, ye say, [It will be] fair weather: for the sky is red.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 и 3. Текст этот в настоящей связи встречается у одного только Матфея. (Сходные выражения, но совершенно в другой связи, встречаются в Лк XII:54–56). В словах Христа содержится чрезвычайно тонкое и богатое смыслом обличение Им Своих врагов. Ошибку их мышления и просьбы Он делает для них наглядною. Они просили какого-нибудь земного, необычайного знамения, и именно с неба. Христос указывает им на вещи, совершенно обыденные и им известные, бывающие на небе, о которых они умеют рассуждать. Но, будучи опытны в метеорологических наблюдениях, почему же они не могут или не хотят понять и убедиться в истинности мессианского достоинства Христа, когда Он являет великие знамения? «В низшей области, — говорится, — они столь же ясновидящи, как пророки, в высшей — они столь слепы, что не видят знамени уже начавшегося kairoV (времени) и не считают их знамениями. Эти знамения — те, на которые Спаситель уже указывал Иоанну и народу, XI:4–14».
Adam Clarke: Commentary on the Bible - 1831
16:2: When it is evening - There are certain signs of fair and foul weather, which ye are in the constant habit of observing, and which do not fail. - The signs of the times: the doctrine which I preach, and the miracles which I work among you, are as sure signs that the day-spring from on high has visited you for your salvation; but if ye refute to hear, and continue in darkness, the red and gloomy cloud of vindictive justice shall pour out such a storm of wrath upon you as shalt sweep you from the face of the earth.
Albert Barnes: Notes on the Bible - 1834
16:2 , Mat 16:3
He answered ... - The meaning of this answer is, There are certain indications by which you judge about the weather.
In the evening you think you can predict the weather tomorrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge.
Is red - Almost all nations have observed this as an indication of fair weather.
In the morning ... the sky is red and lowering - That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different.
The face of the sky - The appearance of the sky.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: When: Luk 12:54-56
John Gill
16:2 He answered and said unto them,.... Knowing full well their views, and having wrought sufficient miracles to confirm his Messiahship, he thought fit to give them no other answer than this:
when it is evening, ye say, it will be fair weather, for the sky is red; when the sun is setting, it is a common thing for you to say, looking up to the heavens, and observing the face and colour of them, that it is like to be fair weather; no rain, that night, nor perhaps the next day, for the sky is red like fire, through the rays of the sun; which show the clouds to be very thin, and so will soon waste away, and consequently fine weather must follow.
John Wesley
16:2 Lk 12:54.
16:3
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3 Եւ առտուն՝ ‘Այսօր մրրիկ պիտի ըլլայ, վասն զի երկինքը միգապատ ու կարմրած է’։ Կե՛ղծաւորներ, երկնքի երեսը քննել գիտէք, բայց ժամանակներուն նշանները չէ՞ք կրնար գիտնալ։
-
3 Եւ առտուն՝ ‘Այսօր մրրիկ պիտի ըլլայ, վասն զի երկինքը միգապատ ու կարմրած է’։ Կե՛ղծաւորներ, երկնքի երեսը քննել գիտէք, բայց ժամանակներուն նշանները չէ՞ք կրնար գիտնալ։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: и поутру: сегодня ненастье, потому что небо багрово. Лицемеры! различать лице неба вы умеете, а знамений времен не можете.
16:3  καὶ πρωΐ, σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε.]
16:3. [[καὶ "[[And) πρωί (unto-early,"Σήμερον (This-day) χειμών, (a-pour-belonging) πυρράζει (it-fireth-to) γὰρ (therefore) στυγνάζων (glooming-to,"ὁ (the-one) οὐρανός. (a-sky) τὸ (To-the-one) μὲν (indeed) πρόσωπον (to-looked-toward) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) γινώσκετε (ye-acquaint) διακρίνειν, (to-separate-through) τὰ (to-the-ones) δὲ (moreover) σημεῖα (to-signlets-of) τῶν (of-the-ones) καιρῶν (of-times) οὐ (not) δύνασθε .]] ( ye-able .]]"
16:3. et mane hodie tempestas rutilat enim triste caelumAnd in the morning: To day there will be a storm, for the sky is red and lowering.
3. And in the morning, foul weather today: for the heaven is red and lowring. Ye know how to discern the face of the heaven; but ye cannot the signs of the times.
16:3. and in the morning, ‘Today there will be a storm, for the sky is red and gloomy.’ So then, you know how to judge the appearance of the sky, but you are unable to know the signs of the times?
16:3. And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the face of the sky; but can ye not [discern] the signs of the times?
And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the face of the sky; but can ye not [discern] the signs of the times:

3: и поутру: сегодня ненастье, потому что небо багрово. Лицемеры! различать лице неба вы умеете, а знамений времен не можете.
16:3  καὶ πρωΐ, σήμερον χειμών, πυρράζει γὰρ στυγνάζων ὁ οὐρανός. τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν, τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε.]
16:3. et mane hodie tempestas rutilat enim triste caelum
And in the morning: To day there will be a storm, for the sky is red and lowering.
16:3. and in the morning, ‘Today there will be a storm, for the sky is red and gloomy.’ So then, you know how to judge the appearance of the sky, but you are unable to know the signs of the times?
16:3. And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the face of the sky; but can ye not [discern] the signs of the times?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: The sky is red and lowering - The signs of fair and foul weather were observed in a similar manner among the Romans, and indeed among most other people. Many treatises have been written on the subject: thus a poet: -
Caeruleus pluviam denunciant, Igneus euros
Sin Maculae incipient Rutilo immiscerier Igni,
Omnia tunc pariter Vento Nimbisque videbis
Fervere Virg. Geor. i. l. 453
"If fiery red his glowing globe descends,
High winds and furious tempests he portends:
But if his cheeks are swoll'n with livid blue,
He bodes wet weather, by his watery hue
If dusky spots are varied on his brow,
And streak'd with red a troubled color show,
That sullen mixture shall at once declare,
Wind, rain, and storms, and elemental war
Dryden.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: O ye: Mat 7:5, Mat 15:7, Mat 22:18, Mat 23:13; Luk 11:44, Luk 13:15
the signs: Mat 4:23, Mat 11:5; Ch1 12:32
Geneva 1599
16:3 And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the (b) face of the sky; but can ye not [discern] the signs of the times?
(b) The outward show and countenance, as it were, of all things, is called in the Hebrew language, a face.
John Gill
16:3 And in the morning, it will be foul weather today,.... When you rise in the morning, and take a survey of the heavens, it is a very usual thing with you to say, it is like to be windy or rainy weather today,
for the sky is red and lowring; which shows, that the clouds are so thick that the sun cannot pierce through them, and its face is not seen; so that it may be reasonably concluded they will issue in rain, or wind, or both.
O ye hypocrites. The Vulgate Latin, and Munster's Hebrew Gospel, leave out this appellation; but all other versions, as well as copies, have it: and it is an usual epithet, bestowed very justly by Christ, on these men; who pretended to be the guides of the people, took upon them to teach and instruct them in divine things, and set up themselves as men of great holiness, piety and knowledge; and yet, instead of searching the Scriptures, and comparing the characters of the times of the Messiah therein fixed, with the present ones, spent their time in making such low and useless observations, and which fall within the compass of everyone's knowledge and reach.
Ye can discern the face of the sky; very distinctly, and make some very probable guesses, if not certain conclusions, what will follow, good weather or bad:
but can ye not discern the signs of the times? or, as the Syriac reads it, "the time", the present time: if they had not been blind, they might easily have discerned, that the signs of the time of the Messiah's coming were upon them, and that Jesus was the Messiah; as the departure of the sceptre from Judah, the ending of Daniel's weeks, the various miracles wrought by Christ, the wickedness of the age in which they lived, the ministry of John the Baptist, and of Christ, the great flockings of the people, both to one and to the other, with divers other things which were easy to be observed by them: but they pretend this to be a very great secret.
"The secret of the day of death, they say (y), and the secret of the day when the king Messiah comes, who by his wisdom can find out?''
(y) Targum in Eccl. vii. 24.
John Wesley
16:3 The signs of the times - The signs which evidently show, that this is the time of the Messiah.
16:416:4: Ազգ չար եւ շնացօղ՝ նշա՛ն խնդրէ, եւ նշան մի՛ տացի նմա, բայց նշանն Յովնանու մարգարէի։ Եւ եթող զնոսա եւ գնաց։
4 «Չար եւ շնացող մի սերունդ նշան է ուզում, եւ սակայն նրան նշան չպիտի տրուի, բացի Յովնան մարգարէի նշանից»: Եւ նրանց թողեց ու գնաց:
4 Չար ու շնացող ազգը նշան կ’ուզէ։ Բայց ուրիշ նշան պիտի չտրուի անոր, միայն Յովնան մարգարէին նշանը»։ Եւ թողուց զանոնք ու գնաց։
Ազգ չար եւ շնացող նշան խնդրէ, եւ նշան մի՛ տացի նմա, բայց նշանն Յովնանու մարգարէի: Եւ եթող զնոսա եւ գնաց:

16:4: Ազգ չար եւ շնացօղ՝ նշա՛ն խնդրէ, եւ նշան մի՛ տացի նմա, բայց նշանն Յովնանու մարգարէի։ Եւ եթող զնոսա եւ գնաց։
4 «Չար եւ շնացող մի սերունդ նշան է ուզում, եւ սակայն նրան նշան չպիտի տրուի, բացի Յովնան մարգարէի նշանից»: Եւ նրանց թողեց ու գնաց:
4 Չար ու շնացող ազգը նշան կ’ուզէ։ Բայց ուրիշ նշան պիտի չտրուի անոր, միայն Յովնան մարգարէին նշանը»։ Եւ թողուց զանոնք ու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Род лукавый и прелюбодейный знамения ищет, и знамение не дастся ему, кроме знамения Ионы пророка. И, оставив их, отошел.
16:4  γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.
16:4. Γενεὰ (A-generation) πονηρὰ (en-necessitated) καὶ (and) μοιχαλὶς (an-adulteress) σημεῖον (to-a-signlet-of) ἐπιζητεῖ, (it-seeketh-upon-unto,"καὶ (and) σημεῖον (a-signlet-of) οὐ (not) δοθήσεται (it-shall-be-given) αὐτῇ (unto-it) εἰ (if) μὴ (lest) τὸ (the-one) σημεῖον (a-signlet-of) Ἰωνᾶ. (of-an-Ionas) καὶ (And) καταλιπὼν (having-had-remaindered-down) αὐτοὺς (to-them) ἀπῆλθεν. (it-had-came-off)
16:4. faciem ergo caeli diiudicare nostis signa autem temporum non potestis generatio mala et adultera signum quaerit et signum non dabitur ei nisi signum Ionae et relictis illis abiitYou know then how to discern the face of the sky: and can you not know the signs of the times? A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away.
4. An evil and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah. And he left them, and departed.
16:4. An evil and adulterous generation seeks a sign. And a sign shall not be given to it, except the sign of the prophet Jonah.” And leaving them behind, he went away.
16:4. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed:

4: Род лукавый и прелюбодейный знамения ищет, и знамение не дастся ему, кроме знамения Ионы пророка. И, оставив их, отошел.
16:4  γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ. καὶ καταλιπὼν αὐτοὺς ἀπῆλθεν.
16:4. faciem ergo caeli diiudicare nostis signa autem temporum non potestis generatio mala et adultera signum quaerit et signum non dabitur ei nisi signum Ionae et relictis illis abiit
You know then how to discern the face of the sky: and can you not know the signs of the times? A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away.
16:4. An evil and adulterous generation seeks a sign. And a sign shall not be given to it, except the sign of the prophet Jonah.” And leaving them behind, he went away.
16:4. A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 (Мф XII:39; Мк VIII:12; Лк XI:29). Буквальное повторение Мф XII:39. У Мк VIII:12 эта речь предваряется словами: «и Он, глубоко вздохнув, сказал», которых нет у других евангелистов. Резкие обличительные слова были, следовательно, сказаны с выражением глубокого сожаления и глубокой скорби по поводу ослепления и заблуждения фарисеев и саддукеев. Очень хорошо выражает это Златоуст: «хотя такой вопрос должен был возбудить гнев и негодование, однако человеколюбивый и милосердный Господь не гневается, но сожалеет и болезнует о них, как о не исцеленных больных, которые после стольких доказательств Его могущества все еще искушали Его. Они спрашивали Его не для того, чтобы уверовать, но чтобы уловить». «Так как они просили знамения не для того, чтобы уверовать, то Спаситель называет их в другом месте и лицемерами за то, что они одно говорили, а другое делали». Зигабен к этому прибавляет, что Он назвал их лицемерами не только потому, что они одно говорили, а другое делали, но за то, что считали себя мудрыми, будучи глупы (asafouV). Церковные писатели думают, что знамение Ионы было знамением с неба потому, что во время смерти Христа солнце помрачилось и вся тварь изменилась. В словах «оставив их, отошел» правильно находят обозначение «праведной суровости» и замечают, что Спаситель «никогда не оставлял так народа».
Adam Clarke: Commentary on the Bible - 1831
16:4: Wicked and adulterous generation - The Jewish people are represented in the Sacred Writings as married to the Most High; but, like a disloyal wife, forsaking their true husband, and uniting themselves to Satan and sin. Seeketh after a sign, σημειον επιζητει, seeketh sign upon sign, or, still another sign. Our blessed Lord had already wrought miracles sufficient to demonstrate both his Divine mission and his divinity; only one was farther necessary to take away the scandal of his cross and death, to fulfill the Scriptures, and to establish the Christian religion; and that was, his resurrection from the dead, which, he here states, was typified in the case of Jonah.
Albert Barnes: Notes on the Bible - 1834
16:4
A wicked and adulterous generation ... - See the notes at Mat 12:38-40. Mark adds Mar 8:12 that he signed deeply in spirit. He did not say this without feeling; he was greatly affected with their perverseness and obstinacy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: wicked: Mat 12:39, Mat 12:40; Mar 8:12, Mar 8:38; Act 2:40
but: Jon 1:17; Luk 11:29, Luk 11:30
And he: Mat 15:14; Gen 6:3; Hos 4:17, Hos 9:12; Mar 5:17, Mar 5:18; Act 18:6
Geneva 1599
16:4 A wicked and adulterous generation seeketh after a sign;
and there shall no sign be given unto it, but (c) the sign of the prophet Jonas. And he left them, and departed.
(c) The article shows how notable the sign is.
John Gill
16:4 A wicked and adulterous generation,.... He says the same things here, as he did to the Pharisees on a like occasion, in Mt 12:39.
And he left them; as persons hardened, perverse, and incurable, and as unworthy to be conversed with:
and departed: to the ship which brought him thither, and went in it to the other side of the sea of Galilee; see Mk 8:13.
John Wesley
16:4 A wicked and adulterous generation - Ye would seek no farther sign, did not your wickedness, your love of the world, which is spiritual adultery, blind your understanding.
16:516:5: Գնացի՛ն եւ աշակերտքն յայնկոյս, եւ մոռացա՛ն առնուլ հաց։
5 Աշակերտներն էլ գնացին ծովի այն կողմը, բայց մոռացան հաց վերցնել
5 Երբ իր աշակերտները անդիի կողմը անցան, հաց առնել մոռցեր էին։
Գնացին եւ աշակերտքն յայնկոյս, եւ մոռացան առնուլ հաց:

16:5: Գնացի՛ն եւ աշակերտքն յայնկոյս, եւ մոռացա՛ն առնուլ հաց։
5 Աշակերտներն էլ գնացին ծովի այն կողմը, բայց մոռացան հաց վերցնել
5 Երբ իր աշակերտները անդիի կողմը անցան, հաց առնել մոռցեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: Переправившись на другую сторону, ученики Его забыли взять хлебов.
16:5  καὶ ἐλθόντες οἱ μαθηταὶ εἰς τὸ πέραν ἐπελάθοντο ἄρτους λαβεῖν.
16:5. Καὶ (And) ἐλθόντες ( having-had-came ,"οἱ (the-ones) μαθηταὶ (learners,"εἰς (into) τὸ (to-the-one) πέραν (to-across," ἐπελάθοντο ( they-had-secluded-upon ) ἄρτους (to-loaves) λαβεῖν. (to-have-had-taken)
16:5. et cum venissent discipuli eius trans fretum obliti sunt panes accipereAnd when his disciples were come over the water, they had forgotten to take bread.
5. And the disciples came to the other side and forgot to take bread.
16:5. And when his disciples went across the sea, they forgot to bring bread.
16:5. And when his disciples were come to the other side, they had forgotten to take bread.
And when his disciples were come to the other side, they had forgotten to take bread:

5: Переправившись на другую сторону, ученики Его забыли взять хлебов.
16:5  καὶ ἐλθόντες οἱ μαθηταὶ εἰς τὸ πέραν ἐπελάθοντο ἄρτους λαβεῖν.
16:5. et cum venissent discipuli eius trans fretum obliti sunt panes accipere
And when his disciples were come over the water, they had forgotten to take bread.
16:5. And when his disciples went across the sea, they forgot to bring bread.
16:5. And when his disciples were come to the other side, they had forgotten to take bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying, It is because we have taken no bread. 8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

We have here Christ's discourse with his disciples concerning bread, in which, as in many other discourses, he speaks to them of spiritual things under a similitude, and they misunderstand him of carnal things. The occasion of it was, their forgetting to victual their ship, and to take along with them provisions for their family on the other side of the water; usually they carried bread along with them, because they were sometimes in desert places; and when they were not, yet they would not be burthensome. But now they forgot; we will hope it was because their minds and memories were filled with better things. Note, Christ's disciples are often such as have no great forecast for the world.

I. Here is the caution Christ gave them, to beware of the leaven of the Pharisees. He had now been discoursing with the Pharisees and Sadducees, and saw them to be men of such a spirit, that it was necessary to caution his disciples to have nothing to do with them. Disciples are in most danger from hypocrites; against those that are openly vicious they stand upon their guard, but against Pharisees, who are great pretenders to devotion, and Sadducees, who pretend to a free and impartial search after truth, they commonly lie unguarded: and therefore the caution is doubted, Take heed, and beware.

The corrupt principles and practices of the Pharisees and Sadducees are compared to leaven; they were souring, and swelling, and spreading, like leaven; they fermented wherever they came.

II. Their mistake concerning this caution, v. 7. They thought Christ hereby upbraided them with their improvidence and forgetfulness, that they were so busy attending to his discourse with the Pharisees, that therefore they forgot their private concerns. Or, because having no bread of their own with them, they must be beholden to their friends for supply, he would not have them to ask it of the Pharisees and Sadducees, nor to receive of their alms, because he would not so far countenance them; or, for fear, lest, under pretence of feeding them, they should do them a mischief. Or, they took it for a caution, not to be familiar with the Pharisees and Sadducees, not to eat with them (Prov. xxiii. 6), whereas the danger was not in their bread (Christ himself did eat with them, Luke vii. 36; xi. 37; xiv. 1), but in their principles.

III. The reproof Christ gave them for this.

1. He reproves their distrust of his ability and readiness to supply them in this strait (v. 8); "O ye of little faith, why are ye in such perplexity because ye have taken no bread, that ye can mind nothing else, that ye think your Master is as full of it as you, and apply every thing he saith to that?" He does not chide them for their little forecast, as they expected he would. Note, Parents and masters must not be angry at the forgetfulness of their children and servants, more than is necessary to make them take more heed another time; we are all apt to be forgetful of our duty. This should serve to excuse a fault, Peradventure it was an oversight. See how easily Christ forgave his disciples' carelessness, though it was in such a material point as taking bread; and do likewise. But that which he chides them for is their little faith.

(1.) He would have them to depend upon him for supply, though it were in a wilderness, and not to disquiet themselves with anxious thoughts about it. Note, Though Christ's disciples be brought into wants and straits, through their own carelessness and incogitancy, yet he encourages them to trust in him for relief. We must not therefore use this as an excuse for our want of charity to those who are really poor, that they should have minded their own affairs better, and then they would not have been in need. It may be so, but they must not therefore be left to starve when they are in need.

(2.) He is displeased at their solicitude in this matter. The weakness and shiftlessness of good people in their worldly affairs is that for which men are apt to condemn them; but it is not such an offence to Christ as their inordinate care and anxiety about those things. We must endeavour to keep the mean between the extremes of carelessness and carefulness; but of the two, the excess of thoughtfulness about the world worst becomes Christ's disciples. "O ye of little faith, why are ye disquieted for want of bread?" Note, To distrust Christ, and to disturb ourselves when we are in straits and difficulties, is an evidence of the weakness of our faith, which, if it were in exercise as it should be, would ease us of the burthen of care, by casting it on the Lord, who careth for us.

(3.) The aggravation of their distrust was the experience they had so lately had of the power and goodness of Christ in providing for them, v. 9, 10. Though they had no bread with them, they had him with them who could provide bread for them. If they had not the cistern, they had the Fountain. Do ye not yet understand, neither remember? Note, Christ's disciples are often to be blamed for the shallowness of their understandings, and the slipperiness of their memories. "Have ye forgot those repeated instances of merciful and miraculous supplies; five thousand fed with five loaves, and four thousand with seven loaves, and yet they had enough and to spare? Remember how many baskets ye took up." These baskets were intended for memorials, by which to keep the mercy in remembrance, as the pot of manna which was preserved in the ark, Exod. xvi. 32. The fragments of those meals would be a feast now; and he that could furnish them with such an overplus then, surely could furnish them with what was necessary now. That meat for their bodies was intended to be meat or their faith (Ps. lxxiv. 14), which therefore they should have lived upon, now that they had forgotten to take bread. Note, We are therefore perplexed with present cares and distrusts, because we do not duly remember our former experiences of divine power and goodness.

2. He reproves their misunderstanding of the caution he gave them (v. 11); How is it that you do not understand? Note, Christ's disciples may well be ashamed of the slowness and dulness of their apprehensions in divine things; especially when they have long enjoyed the means of grace; I spake it not unto you concerning bread. He took it ill, (1.) That they should think him as thoughtful about bread as they were; whereas his meat and drink were to do his Father's will. (2.) That they should be so little acquainted with his way of preaching, as to take that literally which he spoke by way of parable; and should thus make themselves like the multitude, who, when Christ spoke to them in parables, seeing, saw not, and hearing, heard not, ch. xiii. 13.

IV. The rectifying of the mistake by this reproof (v. 12); Then understood they what he meant. Note, Christ therefore shows us our folly and weakness, that we may stir up ourselves to take things right. He did not tell them expressly what he meant, but repeated what he had said, that they should beware of the leaven; and so obliged them, by comparing this with his other discourses, to arrive at the sense of it in their own thoughts. Thus Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word. And those truths are most precious, which we have thus digged for, and have found out after some mistakes. Though Christ did not tell them plainly, yet now they were aware that by the leaven of the Pharisees and Sadducees, he meant their doctrine and way, which were corrupt and vicious, but, as they managed them, very apt to insinuate themselves into the minds of men like leaven, and to eat like a canker. They were leading men, and were had in reputation, which made the danger of infection by their errors the greater. In our age, we may reckon atheism and deism to be the leaven of the Sadducees, and popery to be the leaven of the Pharisees, against both which it concerns all Christians to stand upon their guard.
Adam Clarke: Commentary on the Bible - 1831
16:5: Come to the other side - Viz. the coast of Bethsaida, by which our Lord passed, going to Caesarea, for he was now on his journey thither. See Mat 16:13, and Mar 8:22, Mar 8:27.
Albert Barnes: Notes on the Bible - 1834
16:5
And when his disciples were come to the other side - That is, to the other side of the Sea of Galilee.
Mark says that he entered into a ship again, and departed to the other side. The conversation with the Pharisees and Sadducees had been on the western side of the Sea of Galilee. See the notes at Mat 15:39. They crossed from that side again to the east.
Had forgotten to take bread - That is, had forgotten to lay in a sufficient supply. They had, it seems, not more than one loaf, Mar 8:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: Mat 15:39; Mar 8:13, Mar 8:14
Geneva 1599
16:5 (2) And when his disciples were come to the other side, they had forgotten to take bread.
(2) False teachers must be taken warning of.
John Gill
16:5 When his disciples were come to the other side,.... Of the sea, as Munster's Hebrew Gospel adds, to Bethsaida, Mk 8:22 as they were either in the ship, or going from the shore to the said place, they recollected themselves,
that they had forgotten to take bread: having but one loaf, as Mark says, in the ship; the seven baskets of fragments being either expended, or given away to the poor, of their own accord, or by Christ's orders. It seems, it was usual with the disciples to buy food at places most proper, and carry with them; since Christ often went into deserts and mountainous places, where provisions could not be had. This their forgetfulness to act according to their wonted method, might arise either from their being intent upon Christ's conversation with the Pharisees, and Sadducees, or from the suddenness of Christ's departure.
John Wesley
16:5 Mk 8:14.
16:616:6: Ասէ ցնոսա Յիսուս. Տեսէ՛ք եւ զգո՛յշ լերուք ՚ի խմորոյ սադուկեցւոցն եւ փարիսեցւոց։
6 Յիսուս նրանց ասաց. «Տեսէ՛ք, զգո՛յշ եղէք սադուկեցիների եւ փարիսեցիների խմորից»
6 Յիսուս անոնց ըսաւ. «Նայեցէք ու զգուշացէք փարիսեցիներու ու սադուկեցիներու խմորէն»։
Ասէ ցնոսա Յիսուս. Տեսէք եւ զգոյշ լերուք ի խմորոյ սադուկեցւոցն եւ փարիսեցւոց:

16:6: Ասէ ցնոսա Յիսուս. Տեսէ՛ք եւ զգո՛յշ լերուք ՚ի խմորոյ սադուկեցւոցն եւ փարիսեցւոց։
6 Յիսուս նրանց ասաց. «Տեսէ՛ք, զգո՛յշ եղէք սադուկեցիների եւ փարիսեցիների խմորից»
6 Յիսուս անոնց ըսաւ. «Նայեցէք ու զգուշացէք փարիսեցիներու ու սադուկեցիներու խմորէն»։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Иисус сказал им: смотрите, берегитесь закваски фарисейской и саддукейской.
16:6  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων.
16:6. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὁρᾶτε (Ye-should-discern-unto) καὶ (and) προσέχετε (ye-should-hold-toward) ἀπὸ (off) τῆς (of-the-one) ζύμης (of-a-leaven) τῶν (of-the-ones) Φαρισαίων ( of-of-Faris-belonged ) καὶ (and) Σαδδουκαίων . ( of-Saddouk-belonged )
16:6. qui dixit illis intuemini et cavete a fermento Pharisaeorum et SadducaeorumWho said to them: Take heed and beware of the leaven of the Pharisees and Sadducees.
6. And Jesus said unto them, Take heed and beware of the leaven of the Pharisees and Sadducees.
16:6. And he said to them, “Consider and beware of the leaven of the Pharisees and the Sadducees.”
16:6. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees:

6: Иисус сказал им: смотрите, берегитесь закваски фарисейской и саддукейской.
16:6  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων.
16:6. qui dixit illis intuemini et cavete a fermento Pharisaeorum et Sadducaeorum
Who said to them: Take heed and beware of the leaven of the Pharisees and Sadducees.
16:6. And he said to them, “Consider and beware of the leaven of the Pharisees and the Sadducees.”
16:6. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 (Мк VIII:15). Под закваской следует разуметь вообще весь образ мыслей, направление, дух учения фарисеев и саддукеев и их деятельности. Как зло, так и добро развиваются, хотя и в противоположных направлениях. Движущею силою при этом служит закваска. Связь этих слов Христа с предыдущим вопросом фарисеев и саддукеев о знамении с неба не очевидна. Могло быть, что их просьба подала только повод к речи о закваске фарисейской и саддукейской, и эта речь отличалась общим характером, не относясь, собственно, к тому, что изложено в начале XVI главы. Христос Своими словами хотел обозначить развращающее влияние на народ учения и деятельности фарисеев и саддукеев.
Adam Clarke: Commentary on the Bible - 1831
16:6: Beware of the leaven - What the leaven of Pharisees and Sadducees was has been already explained, see Mat 16:1. Bad doctrines act in the soul as leaven does in meal; they assimulate the whole Spirit to their own nature. A man's particular creed has a greater influence on his tempers and conduct than most are aware of. Pride, hypocrisy, and worldly-mindedness, which constituted the leaven of the Pharisees and Sadducees, ruin the major part of the world.
Albert Barnes: Notes on the Bible - 1834
16:6-11
Take heed ... - That is, be cautious, be on your guard.
The leaven of the Pharisees and Sadducees - Leaven is used in making bread.
It passes secretly, silently, but certainly through the mass of dough. See the notes at Mat 13:33. "None can see its progress." So it was with the doctrines of the Pharisees. They were insinuating, artful, plausible. They concealed the real tendency of their doctrines; they instilled them secretly into the mind, until they pervaded all the faculties like leaven.
They reasoned ... - The disciples did not understand him as referring to the doctrine of the Pharisees and Sadducees, because the word "leaven" was not often used among the Jews to denote doctrines, no other instance of this use of the word occurring in the Scriptures. Besides, the Jews had many particular rules about the leaven (yeast) which might be used in making bread. Many held that it was not lawful to eat bread made by the Gentiles; and the disciples, perhaps, supposed that he was cautioning them not to procure a supply from the Pharisees and Sadducees.
O ye of little faith! - Jesus, in reply, said that they should not be so anxious about the supply of their temporal wants. They should not have supposed, after the miracles that he had performed in feeding so many, that he would caution them to be anxious about procuring bread for their necessities. It was improper, then, for them to reason about a thing like that, but they should have supposed that he referred to something more important. The miracles had been full proof that he could supply all their wants without such anxiety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Take: Luk 12:15
the leaven: Mat 16:12; Exo 12:15-19; Lev 2:11; Mar 8:15; Luk 12:1; Co1 5:6-8; Gal 5:9; Ti2 2:16, Ti2 2:17
the Pharisees: Mat 16:1
John Gill
16:6 Then Jesus said unto them,.... Either taking occasion from the disciples observing that they had forgot to take bread with them, or on account of what passed between him and the Pharisees and Sadducees, he gave the following advice to his disciples;
take heed and beware of the leaven of the Pharisees and of the Sadducees. Mark, instead "of the leaven of the Sadducees", says, "the leaven of Herod"; either because Christ might caution against all three; or because the Sadducees were generally Herodians, taking Herod to be the Messiah; or were on his party, or for his government, which the Pharisees disliked; and the Herodians were generally Sadducees. By "the leaven" of these is meant their doctrine, as appears from Mt 16:12. The doctrines the Pharisees taught were the commandments and inventions of men, the traditions of the elders, free will, and justification by the works of the law: the doctrine of the Sadducees was, that there was no resurrection of the dead, nor angels, nor spirits: now because they sought secretly and artfully to infuse their notions into the minds of men; and which, when imbibed, spread their infection, and made men sour, morose, rigid, and ill natured, and swelled and puffed them up with pride and vanity, Christ compares them to leaven; and advises his disciples to look about them, to watch, and be on their guard, lest they should be infected with them.
John Wesley
16:6 Beware of the leaven of the Pharisees - That is, of their false doctrine: this is elegantly so called; for it spreads in the soul, or the Church, as leaven does in meal. Lk 12:1.
16:716:7: Նոքա խորհէին ընդ միմեանս եւ ասէին՝ թէ հաց ո՛չ բարձաք։
7 Աշակերտները իրենց մէջ խորհում էին ու ասում. «Որովհետեւ հաց չենք վերցրել»
7 Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Հաց չբերինք մեզի հետ»։
Նոքա խորհէին ընդ միմեանս եւ ասէին թէ` Հաց ոչ բարձաք:

16:7: Նոքա խորհէին ընդ միմեանս եւ ասէին՝ թէ հաց ո՛չ բարձաք։
7 Աշակերտները իրենց մէջ խորհում էին ու ասում. «Որովհետեւ հաց չենք վերցրել»
7 Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Հաց չբերինք մեզի հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Они же помышляли в себе и говорили: [это значит], что хлебов мы не взяли.
16:7  οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες ὅτι ἄρτους οὐκ ἐλάβομεν.
16:7. οἱ (The-ones) δὲ (moreover) διελογίζοντο ( they-were-fortheeing-through-to ) ἐν (in) ἑαυτοῖς (unto-selves) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Ἄρτους (To-loaves) οὐκ (not) ἐλάβομεν. (we-had-taken)
16:7. at illi cogitabant inter se dicentes quia panes non accepimusBut they thought within themselves, saying: Because we have taken no bread.
7. And they reasoned among themselves, saying, We took no bread.
16:7. But they were thinking within themselves, saying, “It is because we have not brought bread.”
16:7. And they reasoned among themselves, saying, [It is] because we have taken no bread.
And they reasoned among themselves, saying, [It is] because we have taken no bread:

7: Они же помышляли в себе и говорили: [это значит], что хлебов мы не взяли.
16:7  οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες ὅτι ἄρτους οὐκ ἐλάβομεν.
16:7. at illi cogitabant inter se dicentes quia panes non accepimus
But they thought within themselves, saying: Because we have taken no bread.
16:7. But they were thinking within themselves, saying, “It is because we have not brought bread.”
16:7. And they reasoned among themselves, saying, [It is] because we have taken no bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 (Мк VIII:16). Спаситель думал об одном, ученики о другом. Он думал и говорил о закваске фарисейской и саддукейской, ученики — о хлебах, которые позабыли взять. Слово dielogizonto (помышляли) показывает, что ученики не говорили вслух о том, что у них нет хлебов.
Adam Clarke: Commentary on the Bible - 1831
16:7: They reasoned - For, as Lightfoot observes, the term leaven was very rarely used among the Jews to signify doctrine, and therefore the disciples did not immediately apprehend his meaning. In what a lamentable state of blindness is the human mind? Bodily wants are perceived with the utmost readiness, and a supply is sought with all speed. But the necessities of the soul are rarely discovered, though they are more pressing than those of the body, and the supply of them of infinitely more importance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: they: Mar 8:16-18, Mar 9:10; Luk 9:46
It is: Mat 15:16-18; Act 10:14
John Gill
16:7 Either what should be the meaning of this caution of Christ's, and upon what account he should say this to them; or they were anxiously concerned what they should do for provision:
saying, because we have taken no bread; for the phrase, "it is", is a supplement, and is not in the original text, which confines the sense to the first way of interpretation; the words may be read without it, and confirms the other sense, and which receives strength from what follows.
John Wesley
16:7 They reasoned among themselves - What must we do then for bread, since we have taken no bread with us?
16:816:8: Գիտա՛ց Յիսուս՝ եւ ասէ. Զի՞ խորհիք ՚ի միտս ձեր թե՛րահաւատք՝ եթէ հաց ոչ ունիք[295]։ [295] Ոմանք. Խորհիք ՚ի սիրտս ձեր։
8 Յիսուս այդ իմացաւ ու ասաց. «Թերահաւատնե՛ր, ինչո՞ւ էք ձեր մտքում խորհում, թէ հաց չունէք
8 Իսկ Յիսուս անոնց խորհուրդը գիտնալով՝ ըսաւ անոնց. «Ձեր մէջ ինչո՞ւ կը խորհիք, թե՛րահաւատներ, թէ հաց չառիք։
Գիտաց Յիսուս եւ ասէ. Զի՞ խորհիք ի միտս ձեր, թերահաւատք, եթէ հաց ոչ ունիք:

16:8: Գիտա՛ց Յիսուս՝ եւ ասէ. Զի՞ խորհիք ՚ի միտս ձեր թե՛րահաւատք՝ եթէ հաց ոչ ունիք[295]։
[295] Ոմանք. Խորհիք ՚ի սիրտս ձեր։
8 Յիսուս այդ իմացաւ ու ասաց. «Թերահաւատնե՛ր, ինչո՞ւ էք ձեր մտքում խորհում, թէ հաց չունէք
8 Իսկ Յիսուս անոնց խորհուրդը գիտնալով՝ ըսաւ անոնց. «Ձեր մէջ ինչո՞ւ կը խորհիք, թե՛րահաւատներ, թէ հաց չառիք։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: Уразумев то, Иисус сказал им: что помышляете в себе, маловерные, что хлебов не взяли?
16:8  γνοὺς δὲ ὁ ἰησοῦς εἶπεν, τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἔχετε;
16:8. γνοὺς (Having-had-acquainted) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Τί (To-what-one) διαλογίζεσθε ( ye-forthee-through-to ) ἐν (in) ἑαυτοῖς, (unto-selves," ὀλιγόπιστοι , ( Little-trusted ,"ὅτι (to-which-a-one) ἄρτους (to-loaves) οὐκ (not) ἔχετε; (ye-hold?"
16:8. sciens autem Iesus dixit quid cogitatis inter vos modicae fidei quia panes non habetisAnd Jesus knowing it, said: Why do you think within yourselves, O ye of little faith, for that you have no bread?
8. And Jesus perceiving it said, O ye of little faith, why reason ye among yourselves, because ye have no bread?
16:8. Then Jesus, knowing this, said: “Why do you consider within yourselves, O little in faith, that it is because you have no bread?
16:8. [Which] when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread:

8: Уразумев то, Иисус сказал им: что помышляете в себе, маловерные, что хлебов не взяли?
16:8  γνοὺς δὲ ὁ ἰησοῦς εἶπεν, τί διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι ἄρτους οὐκ ἔχετε;
16:8. sciens autem Iesus dixit quid cogitatis inter vos modicae fidei quia panes non habetis
And Jesus knowing it, said: Why do you think within yourselves, O ye of little faith, for that you have no bread?
16:8. Then Jesus, knowing this, said: “Why do you consider within yourselves, O little in faith, that it is because you have no bread?
16:8. [Which] when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: When Jesus perceived, he said - Αυτοις, unto them, is wanting in BDKLMS, and twenty others; one of the Syriac, the Armenian, Ethiopia, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omission, and Griesbach has left it out of the text.
O ye of little faith - There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: when: Joh 2:24, Joh 2:25, Joh 16:30; Heb 4:13; Rev 2:23
O ye: Mat 6:30, Mat 8:26, Mat 14:31; Mar 16:14
Geneva 1599
16:8 [Which] when Jesus (d) perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
(d) Not by others, but by virtue of his divinity.
John Gill
16:8 Which when Jesus perceived,.... Without hearing any of their debates, but by his omniscience; for he knew the doubts and unbelief, and anxious solicitude of their minds, as well as their private reasonings one with another:
he said unto them, O ye of little faith; a phrase used upon a like occasion, when he would dissuade his disciples from an anxious distressing care about a livelihood, Mt 6:30; see Gill on Mt 6:30,
why reason ye among yourselves, because ye have brought no bread? blaming one another for your negligence and forgetfulness in this matter; distressing your minds, as if you should be famished and starved, because ye have not brought a quantity of bread, as you used to do with you.
John Wesley
16:8 Why reason ye - Why are you troubled about this? Am I not able, if need so require, to supply you by a word?
16:916:9: Տակաւին չիմանայք՝ եւ ո՛չ յիշէք զհինգ նկանակն ՚ի հինգ հազարսն, եւ քանի՛ սակառի բարձէք[296]. [296] Ոսկան. Նկանակսն։
9 Դեռեւս չէ՞ք իմանում եւ չէ՞ք յիշում հինգ նկանակը, որ կերակրեց հինգ հազարին. եւ քանի՞ սակառ վերցրիք
9 Տակաւին չէ՞ք հասկնար եւ չէ՞ք յիշեր հինգ նկանակը՝ հինգ հազարին, ու քանի՛ կողով վերցուցիք.
Տակաւին չիմանա՞յք եւ ո՞չ յիշէք զհինգ նկանակն ի հինգ հազարսն, եւ քանի՞ սակառի բարձէք:

16:9: Տակաւին չիմանայք՝ եւ ո՛չ յիշէք զհինգ նկանակն ՚ի հինգ հազարսն, եւ քանի՛ սակառի բարձէք[296].
[296] Ոսկան. Նկանակսն։
9 Դեռեւս չէ՞ք իմանում եւ չէ՞ք յիշում հինգ նկանակը, որ կերակրեց հինգ հազարին. եւ քանի՞ սակառ վերցրիք
9 Տակաւին չէ՞ք հասկնար եւ չէ՞ք յիշեր հինգ նկանակը՝ հինգ հազարին, ու քանի՛ կողով վերցուցիք.
zohrab-1805▾ eastern-1994▾ western am▾
16:99: Еще ли не понимаете и не помните о пяти хлебах на пять тысяч [человек], и сколько коробов вы набрали?
16:9  οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους κοφίνους ἐλάβετε;
16:9. οὔπω (Not-unto-whither) νοεῖτε, (ye-consider-unto?"οὐδὲ (Not-moreover) μνημονεύετε (ye-remember-of) τοὺς (to-the-ones) πέντε (to-five) ἄρτους (to-loaves) τῶν (of-the-ones) πεντακισχιλίων ( of-five-oft-thousand ) καὶ (and) πόσους ( to-whither-which ) κοφίνους (to-baskets) ἐλάβετε; (ye-had-taken?"
16:9. nondum intellegitis neque recordamini quinque panum quinque milium hominum et quot cofinos sumpsistisDo you not yet understand, neither do you remember the five loaves among five thousand men, and how many baskets you took up?
9. Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many baskets ye took up?
16:9. Do you not yet understand, nor remember, the five loaves among the five thousand men, and how many containers you took up?
16:9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up:

9: Еще ли не понимаете и не помните о пяти хлебах на пять тысяч [человек], и сколько коробов вы набрали?
16:9  οὔπω νοεῖτε, οὐδὲ μνημονεύετε τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους κοφίνους ἐλάβετε;
16:9. nondum intellegitis neque recordamini quinque panum quinque milium hominum et quot cofinos sumpsistis
Do you not yet understand, neither do you remember the five loaves among five thousand men, and how many baskets you took up?
16:9. Do you not yet understand, nor remember, the five loaves among the five thousand men, and how many containers you took up?
16:9. Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9 (Мк XIII:17–19). Выражение «сколько коробов вы набрали» (как и подобное же в следующем стихе) есть эллиптическое вместо: хлеба во сколько коробов вы набрали, — потому что ученики, конечно, собирали не короба и не корзины, а хлеб в них.
Adam Clarke: Commentary on the Bible - 1831
16:9: Do ye not yet understand - the five loaves - neither the seven - See the notes on Mat 14:14, etc. How astonishing is it that these men should have any fear of lacking bread, after having seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulous enough till they get them supplied, yet they as quickly forget the mercy which they had received; and thus God gets few returns of gratitude for his kindnesses. To make men, therefore, deeply sensible of his favors, he is induced to suffer them often to be in want, and then to supply them in such a way as to prove that their supply has come immediately from the hand of their bountiful Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: ye not: Mat 15:16, Mat 15:17; Mar 7:18; Luk 24:25-27; Rev 3:19
the five loaves: Mat 14:17-21; Mar 6:38-44; Luk 9:13-17; Joh 6:9-13
Geneva 1599
16:9 Do ye not yet understand, neither remember the (e) five loaves of the five thousand, and how many baskets ye took up?
(e) That five thousand men were filled with so many loaves?
John Gill
16:9 Do ye not understand,.... Meaning either the sense of the advice he had now given; or rather his almighty power displayed in the two miracles of feeding five thousand at one time, and four thousand at another, with a very small quantity of provision; for to this the word "understand" refers, as well as the following:
neither remember the five loaves of the five thousand, and how many baskets ye took up? Have you forgot what was so lately done, namely, the feeding five thousand men, besides women and children, with five loaves and two fishes, when ye took up, after all were filled and satisfied, no less than twelve baskets of fragments? And can you, after this, distrust my power in the care of you? Have I fed so many with so small a quantity of food? and am I not able to feed twelve of you, though you have but one loaf? Why all these anxious thoughts and carnal reasonings?
16:1016:10: եւ ոչ զեւթն նկանակն ՚ի չորս հազարսն, եւ քանի՛ զամբիղս բարձէ՛ք[297]։ [297] Ոսկան. Նկանակսն։
10 ոչ էլ եօթը նկանակը՝ չորս հազարին. եւ քանի՞ սակառ վերցրիք
10 Ոչ ալ եօթը նկանա՞կը՝ չորս հազարին, ու քանի՛ զամբիւղ վերցուցիք։
եւ ո՞չ զեւթն նկանակն ի չորս հազարսն, եւ քանի՞ զամբիղս բարձէք:

16:10: եւ ոչ զեւթն նկանակն ՚ի չորս հազարսն, եւ քանի՛ զամբիղս բարձէ՛ք[297]։
[297] Ոսկան. Նկանակսն։
10 ոչ էլ եօթը նկանակը՝ չորս հազարին. եւ քանի՞ սակառ վերցրիք
10 Ոչ ալ եօթը նկանա՞կը՝ չորս հազարին, ու քանի՛ զամբիւղ վերցուցիք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: ни о семи хлебах на четыре тысячи, и сколько корзин вы набрали?
16:10  οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων καὶ πόσας σπυρίδας ἐλάβετε;
16:10. οὐδὲ (Not-moreover) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἄρτους (to-loaves) τῶν (of-the-ones) τετρακισχιλίων ( of-four-oft-thousand ) καὶ (and) πόσας ( to-whither-which ) σφυρίδας (to-coilings) ἐλάβετε; (ye-had-taken?"
16:10. neque septem panum quattuor milium hominum et quot sportas sumpsistisNor the seven loaves, among four thousand men, and how many baskets you took up?
10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
16:10. Or the seven loaves among the four thousand men, and how many baskets you took up?
16:10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
Neither the seven loaves of the four thousand, and how many baskets ye took up:

10: ни о семи хлебах на четыре тысячи, и сколько корзин вы набрали?
16:10  οὐδὲ τοὺς ἑπτὰ ἄρτους τῶν τετρακισχιλίων καὶ πόσας σπυρίδας ἐλάβετε;
16:10. neque septem panum quattuor milium hominum et quot sportas sumpsistis
Nor the seven loaves, among four thousand men, and how many baskets you took up?
16:10. Or the seven loaves among the four thousand men, and how many baskets you took up?
16:10. Neither the seven loaves of the four thousand, and how many baskets ye took up?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10 (Мк VIII:20). Употребление различных слов: kofinoi (короба) и spurideV (корзины) в точности соответствует терминам, употребленным в самых рассказах о двух чудесных насыщениях (Мф XIV:20 и XV:37).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: Mat 15:34, Mat 15:38; Mar 8:5-9, Mar 8:17-21
John Gill
16:10 Neither the seven loaves of the four thousand,.... Have you forgot the other miracle done but a very little while ago, when I fed four thousand men, beside women and children, with seven loaves and a few small fishes;
and how many baskets ye took up? no less than seven large baskets; and am I not able to provide for you? distress not yourselves about this matter; give not way to unbelief, which must argue great stupidity and insensibility.
16:1116:11: Արդ՝ զիա՞րդ ոչ իմանայք՝ եթէ ո՛չ վասն հացի ասացի ձեզ՝ զգոյշ լինել ՚ի խմորոյ փարիսեցւոցն եւ սադուկեցւոց[298]։ [298] Ոմանք. Զգուշանալ ՚ի խմորոյ սադու՛՛։
11 Արդ, ինչպէ՞ս չէք իմանում, թէ հացի համար չէ, որ ձեզ ասացի՝ զգոյշ լինել փարիսեցիների եւ սադուկեցիների խմորից»
11 Ի՞նչպէս չէք հասկնար թէ ես հացի համար չըսի ձեզի՝ փարիսեցիներու եւ սադուկեցիներու խմորէն զգոյշ կենալ»։
Արդ զիա՞րդ ոչ իմանայք եթէ ոչ վասն հացի ասացի ձեզ զգոյշ լինել ի խմորոյ փարիսեցւոցն եւ սադուկեցւոց:

16:11: Արդ՝ զիա՞րդ ոչ իմանայք՝ եթէ ո՛չ վասն հացի ասացի ձեզ՝ զգոյշ լինել ՚ի խմորոյ փարիսեցւոցն եւ սադուկեցւոց[298]։
[298] Ոմանք. Զգուշանալ ՚ի խմորոյ սադու՛՛։
11 Արդ, ինչպէ՞ս չէք իմանում, թէ հացի համար չէ, որ ձեզ ասացի՝ զգոյշ լինել փարիսեցիների եւ սադուկեցիների խմորից»
11 Ի՞նչպէս չէք հասկնար թէ ես հացի համար չըսի ձեզի՝ փարիսեցիներու եւ սադուկեցիներու խմորէն զգոյշ կենալ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: как не разумеете, что не о хлебе сказал Я вам: берегитесь закваски фарисейской и саддукейской?
16:11  πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων.
16:11. πῶς (Unto-whither) οὐ (not) νοεῖτε (ye-consider-unto) ὅτι (to-which-a-one) οὐ (not) περὶ (about) ἄρτων (of-loaves) εἶπον (I-had-said) ὑμῖν; (unto-ye?"προσέχετε (Ye-should-hold-toward) δὲ (moreover) ἀπὸ (off) τῆς (of-the-one) ζύμης (of-a-leaven) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) καὶ (and) Σαδδουκαίων . ( of-Saddouk-belonged )
16:11. quare non intellegitis quia non de pane dixi vobis cavete a fermento Pharisaeorum et SadducaeorumWhy do you not understand that it was not concerning bread I said to you: Beware of the leaven of the Pharisees and Sadducees?
11. How is it that ye do not perceive that I spake not to you concerning bread? But beware of the leaven of the Pharisees and Sadducees.
16:11. Why do you not understand that it was not because of bread that I said to you: Beware of the leaven of the Pharisees and the Sadducees?”
16:11. How is it that ye do not understand that I spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
How is it that ye do not understand that I spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees:

11: как не разумеете, что не о хлебе сказал Я вам: берегитесь закваски фарисейской и саддукейской?
16:11  πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύμης τῶν φαρισαίων καὶ σαδδουκαίων.
16:11. quare non intellegitis quia non de pane dixi vobis cavete a fermento Pharisaeorum et Sadducaeorum
Why do you not understand that it was not concerning bread I said to you: Beware of the leaven of the Pharisees and Sadducees?
16:11. Why do you not understand that it was not because of bread that I said to you: Beware of the leaven of the Pharisees and the Sadducees?”
16:11. How is it that ye do not understand that I spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 У Мк VIII:17–21 рассказ гораздо подробнее, чем у Матфея. Но дальнейших стихов 11–12 нет у других евангелистов, кроме Матфея.
Adam Clarke: Commentary on the Bible - 1831
16:11: How is it that ye do not understand - We are not deficient in spiritual knowledge, because we have not had sufficient opportunities of acquainting ourselves with God; but because we did not improve the advantages we had. How deep and ruinous must our ignorance be, if God did not give line upon line, precept upon precept, here a little and there a little! They now perceived that he warned them against the superstition of the Pharisees, which produced hypocrisy, pride, envy, etc., and the false doctrine of the Sadducees, which denied the existence of a spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: Mar 4:40, Mar 8:21; Luk 12:56; Joh 8:43
Geneva 1599
16:11 How is it that ye do not (f) understand that I (g) spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
(f) A demand or question joined with wonder.
(g) "Spake" for commanded.
John Gill
16:11 How is it that ye do not understand,.... That you should be so senseless and void of thought, after such instances, as to imagine, that I concerned myself about what bread you brought with you; one would think you could not but know,
that I spake it not to you concerning bread, taken in a literal sense; but must be thought to speak figuratively and mystically, and to have an higher sense and meaning, when I said to you,
that ye should beware of the leaven of the Pharisees, and of the Sadducees; how could you think that I had any regard to the leaven taken in a literal sense, the Pharisees and Sadducees approve or disapprove of?
John Wesley
16:11 How do ye not understand - Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees?
16:1216:12: Յայնժամ ՚ի մի՛տ առին, եթէ ո՛չ ասաց զգուշանալ ՚ի խմորոյ, այլ յաղանդո՛յ փարիսեցւոցն եւ սադուկեցւոց[299]։[299] Ոմանք. Զգոյշ լինել ՚ի խմորոյ։
12 Այն ժամանակ իմացան, թէ չէր ասել, որ զգուշանան խմորից, այլ՝ փարիսեցիների եւ սադուկեցիների ուսուցումից:
12 Այն ատեն հասկցան թէ հացի խմորէն զգուշանալ չըսաւ, հապա փարիսեցիներու ու սադուկեցիներու վարդապետութենէն։
Յայնժամ ի միտ առին, եթէ ոչ ասաց զգուշանալ [52]ի խմորոյ, այլ` յաղանդոյ փարիսեցւոցն եւ սադուկեցւոց:

16:12: Յայնժամ ՚ի մի՛տ առին, եթէ ո՛չ ասաց զգուշանալ ՚ի խմորոյ, այլ յաղանդո՛յ փարիսեցւոցն եւ սադուկեցւոց[299]։
[299] Ոմանք. Զգոյշ լինել ՚ի խմորոյ։
12 Այն ժամանակ իմացան, թէ չէր ասել, որ զգուշանան խմորից, այլ՝ փարիսեցիների եւ սադուկեցիների ուսուցումից:
12 Այն ատեն հասկցան թէ հացի խմորէն զգուշանալ չըսաւ, հապա փարիսեցիներու ու սադուկեցիներու վարդապետութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: Тогда они поняли, что Он говорил им беречься не закваски хлебной, но учения фарисейского и саддукейского.
16:12  τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης τῶν ἄρτων ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν φαρισαίων καὶ σαδδουκαίων.
16:12. τότε (To-the-one-which-also) συνῆκαν (they-sent-together) ὅτι (to-which-a-one) οὐκ (not) εἶπεν (it-had-said) προσέχειν (to-hold-toward) ἀπὸ (off) τῆς (of-the-one) ζύμης (of-a-leaven) [τῶν "[of-the-ones) ἄρτων] (of-loaves],"ἀλλὰ (other) ἀπὸ (off) τῆς (of-the-one) διδαχῆς (of-a-teaching) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) καὶ (and) Σαδδουκαίων . ( of-Saddouk-belonged )
16:12. tunc intellexerunt quia non dixerit cavendum a fermento panum sed a doctrina Pharisaeorum et SadducaeorumThen they understood that he said not that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.
12. Then understood they how that he bade them not beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
16:12. Then they understood that he was not saying that they should beware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.
16:12. Then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
Then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees:

12: Тогда они поняли, что Он говорил им беречься не закваски хлебной, но учения фарисейского и саддукейского.
16:12  τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης τῶν ἄρτων ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν φαρισαίων καὶ σαδδουκαίων.
16:12. tunc intellexerunt quia non dixerit cavendum a fermento panum sed a doctrina Pharisaeorum et Sadducaeorum
Then they understood that he said not that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.
16:12. Then they understood that he was not saying that they should beware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.
16:12. Then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:12
Then understood they ... - After this explanation they immediately saw that he referred to the doctrines of the Pharisees and Sadducees.
Erroneous doctrines are like leaven in the following respects:
1. They are at first slight and unimportant in appearance, just as leaven is small in quantity as compared with the mass that is to be leavened.
2. They are insinuated into the soul unawares and silently, and are difficult of detection.
3. They act gradually.
4. They act most certainly.
5. They will pervade all the soul, and bring all the faculties under their control.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: but: Mat 15:4-9, Mat 23:13-28; Act 23:8
John Gill
16:12 Then understood they,.... Without any further explication of his sense and meaning,
how that he bade them not beware of the leaven of bread: which sense they first took him in; imagining, because the Pharisees were very particular and precise what sort of leaven they made use of (z), that Christ forbad them buying bread that was made with leaven according to their directions: and since their rules in everything prevailed much in all places, they were concerned what bread they must, or could buy; but now they perceived that he did not speak of this, but of the doctrine of the Pharisees and of the Sadducees. It was very common with the Jews (a) to call the corruption and vitiosity of nature by the name of , "leaven in the lump": hence our Lord calls their doctrine so, because it proceeded from thence, and was agreeable thereunto; and uses the phrase on purpose to expose it, and bring it into neglect and contempt.
(z) Misn. Pesach, c. 2. sect. 2, 3. T. Hieros. Sabbat, fol. 3. 3. (a) T. Hieros. Beracot, fol. 7. 4. T. Bab. Beracot, fol. 17. 1. Bereshit Rabba, fol. 29. 4. Caphtor, fol. 38. 2. Tzeror Hammor, fol. 73. 2.
16:1316:13: Եւ ելեալ Յիսուս ՚ի կողմանս Փիլիպպեայ Կեսարեայն, հարցանէ՛ր ցաշակերտսն՝ եւ ասէր. Զո՞ ոք ասեն զինէն մարդիկն՝ թէ իցէ Որդի մարդոյ։
13 Եւ Յիսուս Փիլիպպեան Կեսարիայի կողմերը գնալով՝ հարցրեց աշակերտներին ու ասաց. «Մարդիկ իմ մասին[19] ի՞նչ են ասում, ո՞վ է մարդու Որդին» [19] 19. Լաւագոյն յուն. բն. չունեն իմ մասին բառերը:
13 Յիսուս Փիլիպպոսի Կեսարիայի կողմերը երթալով՝ իր աշակերտներուն հարցուց ու ըսաւ. «Մարդիկ ո՞վ կ’ըսեն թէ եմ ես Որդին մարդոյ»։
Եւ ելեալ Յիսուս ի կողմանս Փիլիպպեայ Կեսարեայն` հարցանէր ցաշակերտսն եւ ասէր. Զո՞ ոք ասեն զինէն մարդիկն թէ իցէ Որդի մարդոյ:

16:13: Եւ ելեալ Յիսուս ՚ի կողմանս Փիլիպպեայ Կեսարեայն, հարցանէ՛ր ցաշակերտսն՝ եւ ասէր. Զո՞ ոք ասեն զինէն մարդիկն՝ թէ իցէ Որդի մարդոյ։
13 Եւ Յիսուս Փիլիպպեան Կեսարիայի կողմերը գնալով՝ հարցրեց աշակերտներին ու ասաց. «Մարդիկ իմ մասին[19] ի՞նչ են ասում, ո՞վ է մարդու Որդին»
[19] 19. Լաւագոյն յուն. բն. չունեն իմ մասին բառերը:
13 Յիսուս Փիլիպպոսի Կեսարիայի կողմերը երթալով՝ իր աշակերտներուն հարցուց ու ըսաւ. «Մարդիկ ո՞վ կ’ըսեն թէ եմ ես Որդին մարդոյ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Придя же в страны Кесарии Филипповой, Иисус спрашивал учеников Своих: за кого люди почитают Меня, Сына Человеческого?
16:13  ἐλθὼν δὲ ὁ ἰησοῦς εἰς τὰ μέρη καισαρείας τῆς φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων, τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;
16:13. Ἐλθὼν (Having-had-came) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὰ (to-the-ones) μέρη (to-portions) Καισαρίας (of-a-Kaisaria) τῆς (of-the-one) Φιλίππου (of-a-Filippos,"ἠρώτα (it-was-entreating-unto) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it) λέγων (forthing,"Τίνα (To-what-one) λέγουσιν (they-fortheth,"οἱ (the-ones) ἄνθρωποι (mankinds,"εἶναι (to-be) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου; (of-a-mankind?"
16:13. venit autem Iesus in partes Caesareae Philippi et interrogabat discipulos suos dicens quem dicunt homines esse Filium hominisAnd Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?
13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is?
16:13. Then Jesus went into parts of Caesarea Philippi. And he questioned his disciples, saying, “Who do men say that the Son of man is?”
16:13. 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?
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:

13: Придя же в страны Кесарии Филипповой, Иисус спрашивал учеников Своих: за кого люди почитают Меня, Сына Человеческого?
16:13  ἐλθὼν δὲ ὁ ἰησοῦς εἰς τὰ μέρη καισαρείας τῆς φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων, τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;
16:13. venit autem Iesus in partes Caesareae Philippi et interrogabat discipulos suos dicens quem dicunt homines esse Filium hominis
And Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?
16:13. Then Jesus went into parts of Caesarea Philippi. And he questioned his disciples, saying, “Who do men say that the Son of man is?”
16:13. 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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 (Мк VIII:27; Лк IX:18). Мк VIII:22–26 вставляет здесь рассказ об исцелении слепого и говорит, что это было в Вифсаиде, очевидно, Юлии, на северо-восточной стороне от Галилейского озера, и что именно оттуда Спаситель пошел с учениками Своими «в селения Кесарии Филипповой» (ст. 27). Какие это были селения, Марк не указывает. Разговор с учениками, по Марку, произошел, когда они шли со Спасителем этою дорогою. Таким образом, мы в состоянии с достаточною точностью определить место, где был разговор; но скоро ли это было по прибытии на северо-восточный берег, сказать трудно. Начиная речь об исповедании Петра, Матфей и Марк (VIII:22) сходятся друг с другом, а потом к ним присоединяется и Лука (IX:18), так что о дальнейших событиях рассказывается всеми тремя синоптиками с небольшими различиями. Подробнее всех рассказывает здесь Матфей, у которого с конца 16 до 19 стиха идет рассказ, из встречающийся у других евангелистов. — Кесария называется Филипповой, вероятно, для того, чтобы отличить ее от Кесарии Палестинской или Стратоновой; Спаситель спрашивал учеников о Себе Самом вдали от иудейского, враждебного к Нему, мира. По сообщению Иеронима, Филипп, брат Ирода (Антипы), тетрарх Итуреи и Трахонитиды, выстроил (construit) Кесарию в честь Тиверия кесаря и самого себя, и она во время Иеронима называлась Панеей. Находилась ли Кесария в провинции Финикии, как утверждает Иероним, трудно сказать. Здесь начинается Иордан у отрогов Ливана из слияния двух маленьких речек, из которых, одна, по Иерониму, называлась Иор, а другая — Дан, откуда и получилось название реки — Иордан. Город был расположен у подножия Ливана, недалеко от так называемого «верхнего» истока Иордана, на день пути от Сидона, некогда назывался Лаис (Суд VIII:7, 29), и после Дан (там же), но в латинские времена — Панея или Паниас, от горы Пания, у подножия которой находился (Иос. XV:10, 3; Filippou KaisareaV, hn Paniada foinikeV prosagoreuousi, Евс. Ц. И. VII:17). В настоящее время Кесария называется Баниас. Город и его окрестности были преимущественно населены язычниками (Jos. Vita II, ср. Bell. Jud. III:9, 7; VII:2, 1). По Марку VIII:27 (taV kwmaV = Мф ta merh), Иисус Христос, по-видимому, не входил в него. Христос не спрашивал, за кого считают Его книжники и фарисеи, хотя они и часто приходили к Нему и разговаривали с Ним. По Зигабену, Он спрашивал учеников не как незнающий, но назидательно, чтобы Петр сказал открытое ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also 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. 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. 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families.

Christ is here catechising his disciples.

I. He enquires what the opinions of others were concerning him; Who do men say that I, the Son of man, am?

1. He calls himself the Son of man; which may be taken either, (1.) As a title common to him with others. He was called, and justly, the Son of God, for so he was (Luke i. 35); but he called himself the Son of man; for he is really and truly "Man, made of a woman." In courts of honour, it is a rule to distinguish men by their highest titles; but Christ, having now emptied himself, though he was the Son of God, will be known by the style and title of the Son of man. Ezekiel was often so called to keep him humble; Christ called himself so, to show that he was humble. Or, (2.) As a title peculiar to him as Mediator. He is made known, in Daniel's vision, as the Son of man, Dan. vii. 13. I am the Messiah, that Son of man that was promised. But,

2. He enquires what people's sentiments were concerning him: "Who do men say that I am? The Son of man?" (So I think it might better be read). "Do they own me for the Messiah?" He asks not, "Who do the scribes and Pharisees say that I am?" They were prejudiced against him, and said that he was a deceiver and in league with Satan; but, "Who do men say that I am?" He referred to the common people, whom the Pharisees despised. Christ asked this question, not as one that knew not; for if he knows what men think, much more what they say; nor as one desirous to hear his own praises, but to make the disciples solicitous concerning the success of their preaching, by showing that he himself was so. The common people conversed more familiarly with the disciples than they did with their Master, and therefore from them he might better know what they said. Christ had not plainly said who he was, but left people to infer it from his works, John x. 24, 25. Now he would know what inferences the people drew from them, and from the miracles which his apostles wrought in his name.

3. To this question the disciples have him an answer (v. 14), Some say, thou art John the Baptist, &c. There were some that said, he was the Son of David (ch. xii. 23), and the great Prophet, John vi. 14. The disciples, however, do not mention that opinion, but only such opinions as were wide of the truth, which they gathered up from their countrymen. Observe,

(1.) They are different opinions; some say one thing, and others another. Truth is one; but those who vary from that commonly vary one from another. Thus Christ came eventually to send division, Luke xii. 51. Being so noted a Person, every one would be ready to pass his verdict upon him, and, "Many men, many minds;" those that were not willing to own him to be the Christ, wandered in endless mazes, and followed the chase of every uncertain guess and wild hypothesis.

(2.) They are honourable opinions, and bespeak the respect they had for him, according to the best of their judgment. These were not the sentiments of his enemies, but the sober thoughts of those that followed him with love and wonder. Note, It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough.

(3.) They all suppose him to be one risen from the dead; which perhaps arose from a confused notion they had of the resurrection of the Messiah, before his public preaching, as of Jonas. Or their notions arose from an excessive value for antiquity; as if it were not possible for an excellent man to be produced in their own age, but it must be one of the ancients returned to life again.

(4.) They are all false opinions, built upon mistakes, and wilful mistakes. Christ's doctrines and miracles bespoke him to be an extraordinary Person; but because of the meanness of his appearance, so different from what they expected, they would not own him to be the Messiah, but will grant him to be any thing rather than that.

[1.] Some say, thou art John the Baptist. Herod said so (ch. xiv. 2), and those about him would be apt to say as he said. This notion might be strengthened by an opinion they had, that those who died as martyrs, should rise again before others; which some think the second of the seven sons refers to, in his answer to Antiochus, 2 Macc. vii. 9, The King of the world shall raise us up, who have died for his laws, unto everlasting life.

[2.] Some Elias; taking occasion, no doubt, from the prophecy of Malachi (ch. iv. 5), Behold, I will send you Elijah. And the rather, because Elijah (as Christ) did many miracles, and was himself, in his translation, the greatest miracle of all.

[3.] Others Jeremias: they fasten upon him, either because he was the weeping prophet, and Christ was often in tears; or because God had set him over the kingdoms and nations (Jer. i. 10), which they thought agreed with their notion of the Messiah.

[4.] Or, one of the prophets. This shows what an honourable idea they entertained of the prophets; and yet they were the children of them that persecuted and slew them, ch. xxiii. 29. Rather than they would allow Jesus of Nazareth, one of their own country, to be such an extraordinary Person as his works bespoke him to be, they would say, "It was not he, but one of the old prophets."

II. He enquires what their thoughts were concerning him; "But who say ye that I am? v. 15. Ye tell me what other people say of me; can ye say better?" 1. The disciples had themselves been better taught than others; had, by their intimacy with Christ, greater advantages of getting knowledge than others had. Note, It is justly expected that those who enjoy greater plenty of the means of knowledge and grace than others, should have a more clear and distinct knowledge of the things of God than others. Those who have more acquaintance with Christ than others, should have truer sentiments concerning him, and be able to give a better account of him than others. 2. The disciples were trained up to teach others, and therefore it was highly requisite that they should understand the truth themselves: "Ye that are to preach the gospel of the kingdom, what are your notions of him that sent you?" Note, Ministers must be examined before they be sent forth, especially what their sentiments are of Christ, and who they say that he is; for how can they be owned as ministers of Christ, that are either ignorant or erroneous concerning Christ? This is a question we should every one of us be frequently putting to ourselves, "Who do we say, what kind of one do we say, that the Lord Jesus is? Is he precious to us? Is he in our eyes the chief of ten thousand? Is he the Beloved of our souls?" It is well or ill with us, according as our thoughts are right or wrong concerning Jesus Christ.

Well, this is the question; now let us observe,

(1.) Peter's answer to this question, v. 16. To the former question concerning the opinion others had of Christ, several of the disciples answered, according as they had heard people talk; but to this Peter answers in the name of all the rest, they all consenting to it, and concurring in it. Peter's temper led him to be forward in speaking upon all such occasions, and sometimes he spoke well, sometimes amiss; in all companies there are found some warm, bold men, to whom a precedency of speech falls of course; Peter was such a one: yet we find other of the apostles sometimes speaking as the mouth of the rest; as John (Mark ix. 38), Thomas, Philip, and Jude, John xiv. 5, 8, 22. So that this is far from being a proof of such primacy and superiority of Peter above the rest of the apostles, as the church of Rome ascribes to him. They will needs advance him to be a judge, when the utmost they can make of him, is, that he was but foreman of the jury, to speak for the rest, and that only pro hâc vice--for this once; not the perpetual dictator or speaker of the house, only chairman upon this occasion.

Peter's answer is short, but it is full, and true, and to the purpose; Thou art the Christ, the Son of the Living God. Here is a confession of the Christian faith, addressed to Christ, and so made an act of devotion. Here is a confession of the true God as the living God, in opposition to dumb and dead idols, and of Jesus Christ, whom he hath sent, whom to know is life eternal. This is the conclusion of the whole matter.

[1.] The people called him a Prophet, that Prophet (John vi. 14); but the disciples own him to be the Christ, the anointed One; the great Prophet, Priest, and King of the church; the true Messiah promised to the fathers, and depended on by them as He that shall come. It was a great thing to believe this concerning one whose outward appearance was so contrary to the general idea the Jews had of the Messiah.

[2.] He called himself the Son of Man; but they owned him to be the Son of the living God. The people's notion of him was, that he was the ghost of a dead man, Elias, or Jeremias; but they know and believe him to be the Son of the living God, who has life in himself, and has given to his Son to have life in himself, and to be the Life of the world. If he be the Son of the living God, he is of the same nature with him: and though his divine nature was now veiled with the cloud of flesh, yet there were those who looked through it, and saw his glory, the glory as of the Only-Begotten of the Father, full of grace and truth. Now can we with an assurance of faith subscribe to this confession? Let us then, with a fervency of affection and adoration, go to Christ, and tell him so; Lord Jesus, thou art the Christ, the Son of the living God.

(2.) Christ's approbation of his answer (v. 17-19); in which Peter is replied to, both as a believer and as an apostle.

[1.] As a believer, v. 17. Christ shows himself well pleased with Peter's confession, that it was so clear and express, without ifs or ands, as we say. Note, The proficiency of Christ's disciples in knowledge and grace is very acceptable to him; and Christ shows him whence he received the knowledge of this truth. At the first discovery of this truth in the dawning of the gospel day, it was a mighty thing to believe it; all men had not this knowledge, had not this faith. But,

First, Peter had the happiness of it; Blessed art thou, Simon Bar-jona. He reminds him of his rise and original, the meanness of his parentage, the obscurity of his extraction; he was Bar-jonas--The son of a dove; so some. Let him remember the rock out of which he was hewn, that he may see he was not born to this dignity, but preferred to it by the divine favour; it was free grace that made him to differ. Those that have received the Spirit must remember who is their Father, 1 Sam. x. 12. Having reminded him of this, he makes him sensible of his great happiness as a believer; Blessed art thou. Note, True believers are truly blessed, and those are blessed indeed whom Christ pronounces blessed; his saying they are so, makes them so. "Peter, thou art a happy man, who thus knowest the joyful sound," Ps. lxxxix. 15. Blessed are your eyes, ch. xiii. 16. All happiness attends the right knowledge of Christ.

Secondly, God must have the glory of it; "For flesh and blood have not revealed it to thee. Thou hadst this neither by the invention of thy own wit and reason, nor by the instruction and information of others; this light sprang neither from nature nor from education, but from my Father who is in heaven." Note, 1. The Christian religion is a revealed religion, has its rise in heaven; it is a religion from above, given by inspiration of God, not the learning of philosophers, nor the politics of statesmen. 2. Saving faith is the gift of God, and, wherever it is, is wrought by him, as the Father of our Lord Jesus Christ, for his sake, and upon the score of his mediation, Phil. i. 29. Therefore thou art blessed, because my Father has revealed it to thee. Note, The revealing of Christ to us and in us is a distinguishing token of God's good will, and a firm foundation of true happiness; and blessed are they that are thus highly favoured.

Perhaps Christ discerned something of pride and vain-glory in Peter's confession; a subtle sin, and which is apt to mingle itself even with our good duties. It is hard for good men to compare themselves with others, and not to have too great a conceit of themselves; to prevent which, we should consider that our preference to others is no achievement of our own, but the free gift of God's grace too us, and not to others; so that we have nothing to boast of, Ps. cxv. 1; 1 Cor. iv. 7.

[2.] Christ replies to him as an apostle or minister, v. 18, 19. Peter, in the name of the church, had confessed Christ, and to him therefore the promise intended for the church is directed. Note, There is nothing lost by being forward to confess Christ; for those who honour him, he will honour.

Upon occasion of this great confession made of Christ, which is the church's homage and allegiance, he signed and published this royal, this divine charter, by which that body politic is incorporated. Such is the communion between Christ and the church, the Bridegroom and the spouse. God had a church in the world from the beginning, and it was built upon the rock of the promised Seed, Gen. iii. 15. But now, that promised Seed being come, it was requisite that the church should have a new charter, as Christian, and standing in relation to a Christ already come. Now here we have that charter; and a thousand pities it is, that this word, which is the great support of the kingdom of Christ, should be wrested and pressed into the service of antichrist. But the devil has employed his subtlety to pervert it, as he did that promise, Ps. xci. 11, which he perverted to his own purpose, ch. iv. 6, and perhaps both that scripture and this he thus perverted because they stood in his way, and therefore he owed them a spite.

Now the purport of this charter is,

First, To establish the being of the church; I say also unto thee. It is Christ that makes the grant, he who is the church's Head, and Ruler, to whom all judgment is committed, and from whom all power is derived; he who makes it pursuant to the authority received from the Father, and his undertaking for the salvation of the elect. The grant is put into Peter's hand; "I say it to thee." The Old Testament promises relating to the church were given immediately to particular persons, eminent for faith and holiness, as to Abraham and David; which yet gave no supremacy to them, much less to any of their successors; so the New-Testament charter is here delivered to Peter as an agent, but to the use and behoof of the church in all ages, according to the purposes therein specified and contained. Now it is here promised,

1. That Christ would build his church upon a rock. This body politic is incorporated by the style and title of Christ's church. It is a number o the children of men called out of the world, and set apart from it, and dedicated to Christ. It is not thy church, but mine. Peter remembered this, when he cautioned ministers not to lord it over God's heritage. The church is Christ's peculiar, appropriated to him. The world is God's, and they that dwell therein; but the church is a chosen remnant, that stands in relation to God through Christ as Mediator. It bears him image and superscription.

(1.) The Builder and Maker of the church is Christ himself; I will build it. The church is a temple which Christ is the Builder of, Zech. vi. 11-13. Herein Solomon was a type of Christ, and Cyrus, Isa. xliv. 28. The materials and workmanship are his. By the working of his Spirit with the preaching of his word he adds souls to his church, and so builds it up with living stones, 1 Pet. ii. 5. Ye are God's building; and building is a progressive work; the church in this world is but in fieri--in the forming, like a house in the building. It is a comfort to all those who wish well to the church, that Christ, who has divine wisdom and power, undertakes to build it.

(2.) The foundation on which it is built is, this Rock. Let the architect do his part ever so well, if the foundation be rotten, the building will not stand; let us therefore see what the foundation is, and it must be meant of Christ, for other foundation can no man lay. See Isa. xxviii. 16.

[1.] The church is built upon a rock; a firm, strong, and lasting foundation, which time will not waste, nor will it sink under the weight of the building. Christ would not build his house upon the sand, for he knew that storms would arise. A rock is high, Ps. lxi. 2. Christ's church does not stand upon a level with this world; a rock is large, and extends far, so does the church's foundation; and the more large, the more firm; those are not the church's friends that narrow its foundation.

[2.] It is built upon this rock; thou art Peter, which signifies a stone or rock; Christ gave him that name when he first called him (John i. 42), and here he confirms it; "Peter, thou dost answer thy name, thou art a solid, substantial disciple, fixed and stayed, and one that there is some hold of. Peter is thy name, and strength and stability are with thee. Thou art not shaken with the waves of men's fluctuating opinions concerning me, but established in the present truth," 2 Pet. i. 12. From the mention of this significant name, occasion is taken for this metaphor of building upon a rock.

First, Some by this rock understand Peter himself as an apostle, the chief, though not the prince, of the twelve, senior among them, but not superior over them. The church is built upon the foundation of the apostles, Eph. ii. 20. The first stones of that building were laid in and by their ministry; hence their names are said to be written in the foundations of the new Jerusalem, Rev. xxi. 14. Now Peter being that apostle by whose hand the first stones of the church were laid, both in Jewish converts (Acts ii.), and in the Gentile converts (Acts x.), he might in some sense be said to be the rock on which it was built. Cephas was one that seemed to be a pillar, Gal. ii. 9. But it sounds very harsh, to call a man that only lays the first stone of a building, which is a transient act, the foundation on which it is built, which is an abiding thing. Yet if it were so, this would not serve to support the pretensions of the Bishop of Rome; for Peter had no such headship as he claims, much less could he derive it to his successors, least of all to the Bishops of Rome, who, whether they are so in place or no, is a question, but that they are not so in the truth of Christianity, is past all question.

Secondly, Others, by this rock, understand Christ; "Thou art Peter, thou hast the name of a stone, but upon this rock, pointing to himself, I will build my church." Perhaps he laid his hand on his breast, as when he said, Destroy this temple (John ii. 19), when he spoke of the temple of his body. Then he took occasion from the temple, where he was, so to speak of himself, and gave occasion to some to misunderstand him of that; so here he took occasion from Peter, to speak of himself as the Rock, and gave occasion to some to misunderstand him of Peter. But this must be explained by those many scriptures which speak of Christ as the only Foundation of the church; see 1 Cor. iii. 11; 1 Pet. ii. 6. Christ is both its Founder and its Foundation; he draws souls, and draws them to himself; to him they are united, and on him they rest and have a constant dependence.

Thirdly, Others by this rock understand this confession which Peter made of Christ, and this comes all to one with understanding it of Christ himself. It was a good confession which Peter witnessed, Thou art the Christ, the Son of the living God; the rest concurred with him in it. "Now," saith Christ, "this is that great truth upon which I will build my church." 1. Take away this truth itself, and the universal church falls to the ground. If Christ be not the Son of God, Christianity is a cheat, and the church is a mere chimera; our preaching is vain, your faith is vain, and you are yet in your sins, 1 Cor. xv. 14-17. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. 2. Take away the faith and confession of this truth from any particular church, and it ceases to be a part of Christ's church, and relapses to the state and character of infidelity. This is articulus stantis et cadentis ecclesia--that article, with the admission or the denial of which the church either rises or falls; "the main hinge on which the door of salvation turns;" those who let go this, do not hold the foundation; and though they may call themselves Christians, they give themselves the lie; for the church is a sacred society, incorporated upon the certainty and assurance of this great truth; and great it is, and has prevailed.

2. Christ here promises to preserve and secure his church, when it is built; The gates of hell shall not prevail against it; neither against this truth, nor against the church which is built upon it.

(1.) This implies that the church has enemies that fight against it, and endeavour its ruin overthrow, here represented by the gates of hell, that is, the city of hell; (which is directly opposite to this heavenly city, this city of the living God), the devil's interest among the children of men. The gates of hell are the powers and policies of the devil's kingdom, the dragon's head and horns, by which he makes war with the Lamb; all that comes out of hell-gates, as being hatched and contrived there. These fight against the church by opposing gospel truths, corrupting gospel ordinances, persecuting good ministers and good Christians; drawing or driving, persuading by craft or forcing by cruelty, to that which is inconsistent with the purity of religion; this is the design of the gates of hell, to root out the name of Christianity (Ps. lxxxiii. 4), to devour the man-child (Rev. xii. 9), to raze this city to the ground.

(2.) This assures us that the enemies of the church shall not gain their point. While the world stands, Christ will have a church in it, in which his truths and ordinances shall be owned and kept up, in spite of all the opposition of the powers of darkness; They shall not prevail against it, Ps. cxxix. 1, 2. This gives no security to any particular church, or church-governors that they shall never err, never apostatize or be destroyed; but that somewhere or other the Christian religion shall have a being, though not always in the same degree of purity and splendour, yet so as that the entail of it shall never be quite cut off. The woman lives, though in a wilderness (Rev. xii. 14), cast down but not destroyed (2 Cor. iv. 9). Corruptions grieving, persecutions grievous, but neither fatal. The church may be foiled in particular encounters, but in the main battle it shall come off more than a conqueror. Particular believers are kept by the power of God, through faith, unto salvation, 1 Pet. i. 5.

Secondly, The other part of this charter is, to settle the order and government of the church, v. 19. When a city or society is incorporated, officers are appointed and empowered to act for the common good. A city without government is a chaos. Now this constituting of the government of the church, is here expressed by the delivering of the keys, and, with them, a power to bind and loose. This is not to be understood of any peculiar power that Peter was invested with, as if he were sole door-keeper of the kingdom of heaven, and had that key of David which belongs only to the Son of David; no, this invests all the apostles and their successors with a ministerial power to guide and govern the church of Christ, as it exists in particular congregations or churches, according to the rules of the gospel. Claves regni cælorum in B. Petro apostolo cuncti suscepimus sacerdotes--All we that are priests, received, in the person of the blessed apostle Peter, the keys of the kingdom of heaven; so Ambrose De Dignit. Sacerd. Only the keys were first put into Peter's hand, because he was the first that opened the door of faith to the Gentiles, Acts x. 28. As the king, in giving a charter to a corporation, empowers the magistrates to hold courts in his name, to try matters of fact, and determine therein according to law, confirming what is so done regularly as if done in any of the superior courts; so Christ, having incorporated his church, hath appointed the office of the ministry for the keeping up of order and government, and to see that his laws be duly served; I will give thee the keys. He doth not say, "I have given them," or "I do now;" but "I will do it," meaning after his resurrection; when he ascended on high, he gave those gifts, Ephes. iv. 8; then this power was actually given, not to Peter only, but to all the rest, ch. xxviii. 19, 20; John xx. 21. He doth not say, The keys shall be given, but, I will give them; for ministers derive their authority from Christ, and all their power is to be used in his name, 1 Cor. v. 4.

Now, 1. The power here delegated is a spiritual power; it is a power pertaining to the kingdom of heaven, that is, to the church, that part of it which is militant here on earth, to the gospel dispensation; that is it about which the apostolical and ministerial power is wholly conversant. It is not any civil, secular power that is hereby conveyed, Christ's kingdom is not of this world; their instructions afterward were in things pertaining to the kingdom of God, Acts i. 3.

2. It is the power of the keys that is given, alluding to the custom of investing men with authority in such a place, by delivering to them the keys of the place. Or as the master of the house gives the keys to the steward, the keys of the stores where the provisions are kept, that he may give to every one in the house his portion of meat in due season (Luke xii. 42), and deny it as there is occasion, according to the rules of the family. Ministers are stewards, 1 Cor. iv. 1; Tit. i. 7. Eliakim, who had the key of the house of David, was over the household, Isa. xxii. 22.

3. It is a power to bind and loose, that is (following the metaphor of the keys), to shut and open. Joseph, who was lord of Pharaoh's house, and steward of the stores, had power to bind his princes, and to teach his senators wisdom, Ps. cv. 21, 22. When the stores and treasures of the house are shut up from any, they are bound, interdico tibi aqu&acric; et igne--I forbid thee the use of fire and water; when they are opened to them again, they are loosed from that bond, are discharged from the censure, and restored to their liberty.

4. It is a power which Christ has promised to own the due administration of; he will ratify the sentences of his stewards with his own approbation; It shall be bound in heaven, and loosed in heaven: not that Christ hath hereby obliged himself to confirm all church-censures, right or wrong; but such as are duly passed according to the word, clave non errante--the key turning the right way, such are sealed in heaven; that is, the word of the gospel, in the mouth of faithful ministers, is to be looked upon, not as the word of man, but as the word of God, and to be received accordingly, 1 Thess. ii. 13; John xii. 20.

Now the keys of the kingdom of heaven are,

(1.) The key of doctrine, called the key of knowledge. "Your business shall be to explain to the world the will of God, both as to truth and duty; and for this you shall have your commissions, credentials, and full instructions to bind and loose:" these, in the common speech of the Jews, at that time, signified to prohibit and permit; to teach or declare a thing to be unlawful was to bind; to be lawful, was to loose. Now the apostles had an extraordinary power of this kind; some things forbidden by the law of Moses were now to be allowed, as the eating of such and such meats; some things allowed there were now to be forbidden, as divorce; and the apostles were empowered to declare this to the world, and men might take it upon their words. When Peter was first taught himself, and then taught others, to call nothing common or unclean, this power was exercised. There is also an ordinary power hereby conveyed to all ministers, to preach the gospel as appointed officers; to tell people, in God's name, and according to the scriptures, what is good, and what the Lord requires of them: and they who declare the whole counsel of God, use these keys well, Acts xx. 27.

Some make the giving of the keys to allude to the custom of the Jews in creating a doctor of the law, which was to put into his hand the keys of the chest where the book of the law was kept, denoting his being authorized to take and read it; and the binding and loosing, to allude to the fashion about their books, which were in rolls; they shut them by binding them up with a string, which they untied when they opened them. Christ gives his apostles power to shut or open the book of the gospel to people, as the case required. See the exercise of this power, Acts xiii. 46; xviii. 6. When ministers preach pardon and peace to the penitent, wrath and the curse to the impenitent, in Christ's name, they act then pursuant to this authority of binding and loosing.

(2.) The key of discipline, which is but the application of the former to particular persons, upon a right estimate of their characters and actions. It is not legislative power that is hereby conferred, but judicial; the judge doth not make the law, but only declares what is law, and upon an impartial enquiry into the merits of the cause, gives sentence accordingly. Such is the power of the keys, wherever it is lodged, with reference to church-membership and the privileges thereof. [1.] Christ's ministers have a power to admit into the church; "Go, disciple all nations, baptizing them; those who profess faith in Christ, and obedience to him, admit them and their seed members of the church by baptism." Ministers are to let in to the wedding-feast those that are bidden; and to keep out such as are apparently unfit for so holy a communion. [2.] They have a power to expel and cast out such as have forfeited their church-membership, that is binding; refusing to unbelievers the application of gospel promises and the seals of them; and declaring to such as appear to be in the gall of bitterness and bond of iniquity, that they have no part or lot in the matter, as Peter did to Simon Magus, though he had been baptized; and this is a binding over to the judgment of God. [3.] They have a power to restore and to receive in again, upon their repentance, such as had been thrown out; to loose those whom they had bound; declaring to them, that, if their repentance be sincere, the promise of pardon belongs to them. The apostles had a miraculous gift of discerning spirits; yet even they went by the rule of outward appearances (as Acts viii. 21; 1 Cor. v. 1; 2 Cor. ii. 7; 1 Tim. i. 20), which ministers may still make a judgment upon, if they be skilful and faithful.

Lastly, Here is the charge which Christ gave his disciples, to keep this private for the present (v. 20); They must tell no man that he was Jesus the Christ. What they had professed to him, they must not yet publish to the world, for several reasons; 1. Because this was the time of preparation for his kingdom: the great thing now preached, was, that the kingdom of heaven was at hand; and therefore those things were now to be insisted on, which were proper to make way for Christ; as the doctrine of repentance; not this great truth, in and with which the kingdom of heaven was to be actually set up. Every thing is beautiful in its season, and it is good advice, Prepare thy work, and afterwards build, Prov. xxiv. 27. 2. Christ would have his Messiahship proved by his works, and would rather they should testify of him than that his disciples should, because their testimony was but as his own, which he insisted not on. See John v. 31, 34. He was so secure of the demonstration of his miracles, that he waived other witnesses, John x. 25, 38. 3. If they had known that he was Jesus the Christ, they would not have crucified the Lord of glory, 1 Cor. ii. 8. 4. Christ would not have the apostles preach this, till they had the most convincing evidence ready to allege in confirmation of it. Great truths may suffer damage by being asserted before they can be sufficiently proved. Now the great proof of Jesus being the Christ was his resurrection: by that he was declared to be the Son of God, with power; and therefore the divine wisdom would not have this truth preached, till that could be alleged for proof of it. 5. It was requisite that the preachers of so great a truth should be furnished with greater measures of the Spirit than the apostles as yet had; therefore the open asserting of it was adjourned till the Spirit should be poured out upon them. But when Christ was glorified and the Spirit poured out, we find Peter proclaiming upon the house-tops what was here spoken in a corner (Acts ii. 36), That God hath made this same Jesus both Lord and Christ; for, as there is a time to keep silence, so there is a time to speak.
Adam Clarke: Commentary on the Bible - 1831
16:13: Caesarea Philippi - A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen 14:14; afterwards it was called Lais, Jdg 18:7. But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Caesarea, in honor of Tiberius Caesar, the reigning emperor: but to distinguish it from another Caesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Caesarea of Philip.
When Jesus came - Ελθων δε ο Ιησους - when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Caesarea Philippi, Mar 8:27, and he is Matthew's best interpreter. - Wakefield.
Whom do men say - He asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportunity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on Luk 9:20 (note). Some, John the Baptist, etc. By this and other passages we learn, that the Pharisaic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus.
Albert Barnes: Notes on the Bible - 1834
16:13: See also Mar 8:27-29, and Luk 9:18-20.
Cesarea Philippi - There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean (See the notes at Act 8:40), and the other was the one mentioned here. This city was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honor of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea the name of Philip was added to it, and it was called Caesarea Philippi, or Caesarea of Philippi. It was situated in the boundaries of the tribe of Naphtali, at the foot of Mount Hermon. It is now called Panias or Banias, and contains (circa 1880's) about 200 houses, and is inhabited chiefly by Turks. The word "coasts" here now usually applied to land in the vicinity of the sea - means "borders" or "regions." He came into the part of the country which appertained to Cesarea Philippi. He was passing northward from the region of Bethsaida, on the coasts of Magdala Mat 15:39, where the transactions recorded in the pRev_ious verses had occurred.
When Jesus came - The original is, "when Jesus was coming." Mark says Mar 8:27 that this conversation took place when they were in the way, and this idea should have been retained in translating Matthew. While in the way, Jesus took occasion to call their attention "to the truth that he was the Messiah." This truth it was of much consequence that they should fully believe and understand; and it was important, therefore, that he should often learn their views, to establish them if right, and correct them if wrong. He began, therefore, by inquiring what was the common report respecting him.
Whom do men say ... - This passage has been variously rendered. Some have translated it, "Whom do men say that I am? the Son of man?" Others, "Whom do men say that I am - I, who am the Son of man - i. e., the Messiah?" The meaning is nearly the same. He wished to obtain the sentiments of the people respecting himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: came: Mat 15:21; Act 10:38
Caesarea Philippi: Cesarea Philippi was anciently called Paneas, from the mountain of Panium, or Hermon, at the foot of which it was situated, near the springs of Jordan; but Philip the tetrarch, the son of Herod the Great, having rebuilt it, gave it the name of Cesarea in honour of Tiberius, the reigning emperor, and he added his own name to it, to distinguish it from another Cesarea on the coast of the Mediterranean. It was afterwards named Neronias by the young Agrippa, in honour of Nero; and in the time of William of Tyre, it was called Belinas. It was, according to Josephus, a day's journey from Sidon, and 120 stadia from the lake of Phiala; and, according to Abulfeda, a journey of a day and a half from Damascus. Many have confounded it with Dan, or Leshem; but Eusebius and Jerome expressly affirm that Dan was four miles from Paneas, on the road to Tyre. It is now called Banias, and is described, by Seetzen, as a hamlet of about twenty miserable huts, inhabited by Mohammedans; but Burckhardt says it contains about 150 houses, inhabited by Turks, Greeks, etc. Mar 8:27
Whom: Luk 9:18-20
I the: Mat 8:20, Mat 9:6, Mat 12:8, Mat 12:32, Mat 12:40, Mat 13:37, Mat 13:41, Mat 25:31; Dan 7:13; Mar 8:38, Mar 10:45; Joh 1:51, Joh 3:14, Joh 5:27, Joh 12:34; Act 7:56; Heb 2:14-18
Geneva 1599
16:13 (3) When Jesus came into the coasts of (h) Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
(3) There are many judgments and opinions of Christ, nevertheless he is known by his followers alone.
(h) There were two Caesareas, the one called Stratonis upon the Mediterranean Sea, which Herod built extravagantly in the honour of Octavius; Josephus lib. 15. The other was Caesarea Philippi, which Herod the great the Tetrarch's son by Cleopatra, built in the honour of Tiberius at the foot of Lebanon; Josephus lib. 15.
John Gill
16:13 When Jesus came into the coasts of Caesarea Philippi,.... The towns that were in the neighbourhood of this city; which city went by several names before, as Leshem, Josh 19:47 which being taken by the Danites, they called it Dan; hence we read of "Dan, which is Caesarea" (b). It was also called Paneas, from the name of the fountain of Jordan, by which it was situated; and which Pliny says (c) gave the surname to Caesarea; and hence it is called by Ptolomy (d) Caesarea Paniae; and by the name of Paneas it went, when Philip the (e) tetrarch rebuilt it, and called it Caesarea, in honour of Tiberius Caesar; and from his own name, Philippi, to distinguish it from another Caesarea, of which mention is made in the Acts of the Apostles, built by his father Herod, and so called in honour of Augustus Caesar; which before bore the name of Strato's tower. The Misnic doctors speak of two Caesareas (f), the one they call the eastern, the other the western Caesarea. Now, as Mark says, whilst Christ and his disciples were in the way to these parts; and, as Luke, when he had been praying alone with them,
he asked his disciples, saying, whom do men say that I the Son of man am? He calls himself "the son of man", because he was truly and really man; and because of his low estate, and the infirmities of human nature, with which he was encompassed: he may have some respect to the first intimation of him, as the seed of woman, and the rather make use of this phrase, because the Messiah was sometimes designed by it in the Old Testament, Ps 80:17 or Christ speaks here of himself, according to his outward appearance, and the prevailing opinion of men concerning him; that he looked to be only a mere man, born as other men were; was properly a son of man, and no more: and therefore the question is, not what sort of man he was, whether a holy, good man, or not, or whether the Messiah, or not; but the question is, what men in general, whether high or low, rich or poor, learned or unlearned, under the notion they had of him as a mere man, said of him; or since they took him to be but a man, what man they thought he was; and to this the answer is very appropriate. This question Christ put to his disciples, they being more conversant with the people than he, and heard the different opinions men had of him, and who were more free to speak their minds of him to them, than to himself; not that he was ignorant of what passed among men, and the different sentiments they had of him, but he was willing to hear the account from his disciples; and his view in putting this question to them, was to make way for another, in order to bring them to an ingenuous confession of their faith in him.
(b) Targum Hieros. in Gen. xiv. 17. (c) Hist. l. 5. c. 15, 18. (d) Geograph. l. 5. c. 15. (e) Joseph. Antiqu. l. 18. c. & de Bello Jud. l. 3. c. 13. (f) Misn. Oholot, c. 18. sect. 9.
John Wesley
16:13 And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mk 8:27; Lk 9:18.
Robert Jamieson, A. R. Fausset and David Brown
16:13 PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mk 8:27; Mk 9:1; Lk 9:18-27). (Mat. 16:13-28)
When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mk 8:27) it is "the towns" or "villages."
of CÃ&brvbr;sarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to CÃ&brvbr;sarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other CÃ&brvbr;sarea (Acts 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.
he asked his disciples--"by the way," says Mark (Mk 8:27), and "as He was alone praying," says Luke (Lk 9:18).
saying, Whom--or more grammatically, "Who"
do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mk 8:27; Lk 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.
16:1416:14: Եւ նոքա ասեն. Ոմն՝ զՅովհա՛ննէս մկրտիչ, եւ այլք՝ զԵղիա՛, եւ կէսք՝ զԵրեմիա, կամ զմի ոք ՚ի մարգարէիցն։
14 Եւ նրանք ասացին. «Մէկը, թէ՝ Յովհաննէս Մկրտիչը, եւ ուրիշներ՝ Եղիան, իսկ ոմանք, թէ՝ Երեմիան, կամ մարգարէներից մէկը»
14 Անոնք ըսին. «Ոմանք կ’ըսեն թէ Յովհաննէս Մկրտիչն ես, ուրիշներ՝ Եղիան, ուրիշներ ալ՝ Երեմիան կամ մարգարէներէն մէկը»։
Եւ նոքա ասեն. Ոմն` զՅովհաննէս մկրտիչ, եւ այլք` զԵղիա, եւ կէսք` զԵրեմիա կամ զմի ոք ի մարգարէիցն:

16:14: Եւ նոքա ասեն. Ոմն՝ զՅովհա՛ննէս մկրտիչ, եւ այլք՝ զԵղիա՛, եւ կէսք՝ զԵրեմիա, կամ զմի ոք ՚ի մարգարէիցն։
14 Եւ նրանք ասացին. «Մէկը, թէ՝ Յովհաննէս Մկրտիչը, եւ ուրիշներ՝ Եղիան, իսկ ոմանք, թէ՝ Երեմիան, կամ մարգարէներից մէկը»
14 Անոնք ըսին. «Ոմանք կ’ըսեն թէ Յովհաննէս Մկրտիչն ես, ուրիշներ՝ Եղիան, ուրիշներ ալ՝ Երեմիան կամ մարգարէներէն մէկը»։
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16:1414: Они сказали: одни за Иоанна Крестителя, другие за Илию, а иные за Иеремию, или за одного из пророков.
16:14  οἱ δὲ εἶπαν, οἱ μὲν ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ ἠλίαν, ἕτεροι δὲ ἰερεμίαν ἢ ἕνα τῶν προφητῶν.
16:14. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Οἱ (The-ones) μὲν (indeed) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) βαπτιστήν, (to-an-immerser) ἄλλοι ( other ) δὲ (moreover) Ἠλείαν, (to-a-Heleias) ἕτεροι ( different ) δὲ (moreover) Ἰερεμίαν (to-a-Hieremias) ἢ (or) ἕνα (to-one) τῶν (of-the-ones) προφητῶν. (of-declarers-before)
16:14. at illi dixerunt alii Iohannem Baptistam alii autem Heliam alii vero Hieremiam aut unum ex prophetisBut they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.
14. And they said, Some John the Baptist; some, Elijah: and others, Jeremiah, or one of the prophets.
16:14. And they said, “Some say John the Baptist, and others say Elijah, still others say Jeremiah or one of the prophets.”
16:14. And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets:

14: Они сказали: одни за Иоанна Крестителя, другие за Илию, а иные за Иеремию, или за одного из пророков.
16:14  οἱ δὲ εἶπαν, οἱ μὲν ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ ἠλίαν, ἕτεροι δὲ ἰερεμίαν ἢ ἕνα τῶν προφητῶν.
16:14. at illi dixerunt alii Iohannem Baptistam alii autem Heliam alii vero Hieremiam aut unum ex prophetis
But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.
16:14. And they said, “Some say John the Baptist, and others say Elijah, still others say Jeremiah or one of the prophets.”
16:14. And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
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Albert Barnes: Notes on the Bible - 1834
16:14
And they said ... - See the notes at Mat 11:14. They supposed that he might be John the Baptist, as Herod did, risen from the dead. See Mat 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: John: Mat 14:2; Mar 8:28
Elias: Mal 4:5; Mar 6:15; Luk 9:18, Luk 9:19; Joh 7:12, Joh 7:40, Joh 7:41, Joh 9:17
Geneva 1599
16:14 And they said, Some [say that thou art] (i) John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
(i) As Herod thought.
John Gill
16:14 And they said, some say that thou art John the Baptist,.... It was the opinion of some of the Jews, that he was John the Baptist risen from the dead. This notion was spread, and prevailed in Herod's court, and he himself, at last, gave into it.
Some Elias; the Tishbite, because an extraordinary person was prophesied of by Malachi, under the name of Elias; and who was to come in his power and spirit before the great day of the Lord; and it being a prevailing notion with the Jews, that Elias was to come before the Messiah; See Gill on Mt 11:14 they concluded that he was now come:
and others Jeremias; this is omitted both by Mark and Luke; the reason why he is mentioned, is not because of what is said of him, in Jer 1:5 but because the Jews thought he was that prophet spoken of, in Deut 18:15 that should be raised up from among them, like unto Moses: and this is the sense of some of their writers (g): and in their very ancient writings a parallel is run between Moses and Jeremy (h).
"R. Judah, the son of R. Simon, opened Deut 18:18 thus: "as thee", this is Jeremiah, who was, as he, in reproofs; you will find all that is written of the one, is written of the other; one prophesied forty years, and the other prophesied forty years; the one prophesied concerning Judah and Israel, and the other prophesied concerning Judah and Israel; against the one those of his own tribe stood up, and against the other those of his own tribe stood up; the one was cast into a river, and the other into a dungeon; the one was delivered by means of an handmaid, and the other by the means of a servant; the one came with words of reproof, and the other came with words of reproof.''
Now they fancied, either that the soul of Jeremy was transmigrated into another body, or that he was risen from the dead.
Or one of the prophets; one of the ancient ones, as Hosea, or Isaiah, or some other: they could not fix upon the particular person who they thought was risen from the dead, and did these wondrous works among them. From the whole it appears, that these persons, whose different sentiments of Christ are here delivered, were not his sworn enemies, as the Scribes and Pharisees, who could never speak respectfully of him; saying, that he was a gluttonous man, a winebibber, a friend of publicans and sinners, a very wicked man, and far from being one, or like one of the prophets: they sometimes represent him as beside himself, and mad, yea, as being a Samaritan, and having a devil, as familiar with the devil, and doing his miracles by his assistance; but these were the common people, the multitude that followed Christ from place to place, and had a great opinion of him on account of his ministry, and miracles: wherefore, though they could not agree in their notions concerning him, yet each of them fix upon some person of note and worth, whom they took him for; they all looked upon him as a great and good man, and as a prophet, as John the Baptist was accounted by all the people, and as one of the chief of the prophets, as Elias and Jeremiah; and they that could not fix on any particular person, yet put him into the class of the prophets: but still they came short of the true knowledge of him; they did not know him to be a divine person, which his works and miracles proved him to be: nor to be that prophet Moses had spoken of, who was alone to be hearkened unto, though his ministry was a demonstration of it: nor that he was the Messiah, so much spoken of in prophecy, and so long expected by the Jewish nation, though he had all the characters of the Messiah meeting in him. The chief reason why they could not entertain such a thought of him, seems to be the mean figure he made in the world, being of a low extract, in strait circumstances of life, regarded only by the poorer sort; and there appearing nothing in him promising, that he should deliver them from the Roman yoke, and set up a temporal kingdom, which should be prosperous and flourishing, which was the notion of the Messiah that then generally obtained: and since they could not, by any means, allow of this character as belonging to Jesus, though otherwise they had an high opinion of him; hence they could not agree about him, but formed different sentiments of him; which is usually the case in everything, where the truth is not hit upon and received.
(g) Baal Hatturim in Deut. xviii. 15. R. Abraham Seba; Tzeror Hammor, fol. 127. 4. & 143. 4. (h) Pesikta Rabbati apud R. Abarbinel, Praefat. ad Jer. fol. 96. 2.
John Wesley
16:14 Jeremiah, or one of the prophets - There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came.
Robert Jamieson, A. R. Fausset and David Brown
16:14 And they said, Some say that thou art John the Baptist--risen from the dead. So that Herod Antipas was not singular in his surmise (Mt 14:1-2).
some, Elias--(Compare Mk 6:15).
and others, Jeremias--Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"
or one of the prophets--or, as Luke (Lk 9:8) expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark (Mk 6:15) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.
16:1516:15: Ասէ ցնոսա Յիսուս. Իսկ դուք զո՞ ոք ասէք զինէն թէ իցեմ[300]։ [300] Յոմանս պակասի. Ցնոսա Յիսուս... զո՞ ոք ասէք։
15 Յիսուս նրանց ասաց. «Իսկ դուք իմ մասին ի՞նչ էք ասում, ո՞վ եմ ես»
15 Ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ո՞վ կ’ըսէք թէ եմ»։
Ասէ ցնոսա. Իսկ դուք զո՞ ոք ասէք զինէն թէ իցեմ:

16:15: Ասէ ցնոսա Յիսուս. Իսկ դուք զո՞ ոք ասէք զինէն թէ իցեմ[300]։
[300] Յոմանս պակասի. Ցնոսա Յիսուս... զո՞ ոք ասէք։
15 Յիսուս նրանց ասաց. «Իսկ դուք իմ մասին ի՞նչ էք ասում, ո՞վ եմ ես»
15 Ըսաւ անոնց. «Հապա դո՞ւք ինծի համար ո՞վ կ’ըսէք թէ եմ»։
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16:1515: Он говорит им: а вы за кого почитаете Меня?
16:15  λέγει αὐτοῖς, ὑμεῖς δὲ τίνα με λέγετε εἶναι;
16:15. λέγει (It-fortheth) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) δὲ (moreover) τίνα (to-what-one) με (to-me) λέγετε (ye-forth) εἶναι; (to-be?"
16:15. dicit illis vos autem quem me esse dicitisJesus saith to them: But whom do you say that I am?
15. He saith unto them, But who say ye that I am?
16:15. Jesus said to them, “But who do you say that I am?”
16:15. He saith unto them, But whom say ye that I am?
He saith unto them, But whom say ye that I am:

15: Он говорит им: а вы за кого почитаете Меня?
16:15  λέγει αὐτοῖς, ὑμεῖς δὲ τίνα με λέγετε εἶναι;
16:15. dicit illis vos autem quem me esse dicitis
Jesus saith to them: But whom do you say that I am?
16:15. Jesus said to them, “But who do you say that I am?”
16:15. He saith unto them, But whom say ye that I am?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: But: Mat 13:11; Mar 8:29; Luk 9:20
John Gill
16:15 He saith unto them, but whom say ye that I am? Without taking any further notice, or making any reflections on the different sentiments of men concerning him, he put this question to his disciples, and which is what he had chiefly in view, that he might have their sense of him; and which he puts in a different form, and leaves out the phrase, the son of man, because they knew he was more than a man: nor was his mean appearance an offence to them; they had believed in him, became his disciples, and were followers of him: but it was not enough to believe in him, they must confess him; both are necessary: therefore he does not say, whom believe ye, but whom say ye that I am? You who have been with me so long from the beginning; you who have heard so many discourses from me, and have seen so many miracles wrought by me; and who are to be the teachers of others, to preach my Gospel, and publish my salvation to Jews and Gentiles, what have you to say of me? Whom do you say I am? as for those men, it is no great matter who they say I am; but of great moment and consequence are your sense and confession of me. Such who have long sat under a Gospel ministry, or who have been long in the church and school of Christ, it is expected of them, that they should know more of Christ than others; and should be come to a point about his person and office, and be ready to make a confession of their faith, and give a reason of their hope in him; and especially such who are, or are to be preachers of Christ to others: these ought to be well acquainted with him, who, and what he is; they should have no doubt, nor hesitation in their minds, about him, but be fully satisfied concerning him; and be free, and open, and ready to declare what they know and believe of him.
Robert Jamieson, A. R. Fausset and David Brown
16:15 He saith unto them, But whom--rather, "who."
say ye that I am?--He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain" (Is 49:4): Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.
16:1616:16: Պատասխանի ետ նմա Սի՛մովն Պե՛տրոս եւ ասէ. Դո՛ւ ես Քրիստոսն Որդի Աստուծոյ կենդանւոյ[301]։ [301] ՚Ի բազումս պակասի. Պատասխանի ետ նմա։ Ոսկան. Եւ ասէ ցնա։
16 Սիմոն Պետրոսը պատասխանեց ու ասաց. «Դու ես Քրիստոսը՝ կենդանի Աստծու Որդին»
16 Սիմոն Պետրոս պատասխան տուաւ ու ըսաւ. «Դուն ես Քրիստոսը, կենդանի Աստուծոյ Որդին»։
Պատասխանի ետ Սիմովն Պետրոս եւ ասէ. Դու ես Քրիստոսն, Որդի Աստուծոյ կենդանւոյ:

16:16: Պատասխանի ետ նմա Սի՛մովն Պե՛տրոս եւ ասէ. Դո՛ւ ես Քրիստոսն Որդի Աստուծոյ կենդանւոյ[301]։
[301] ՚Ի բազումս պակասի. Պատասխանի ետ նմա։ Ոսկան. Եւ ասէ ցնա։
16 Սիմոն Պետրոսը պատասխանեց ու ասաց. «Դու ես Քրիստոսը՝ կենդանի Աստծու Որդին»
16 Սիմոն Պետրոս պատասխան տուաւ ու ըսաւ. «Դուն ես Քրիստոսը, կենդանի Աստուծոյ Որդին»։
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16:1616: Симон же Петр, отвечая, сказал: Ты--Христос, Сын Бога Живаго.
16:16  ἀποκριθεὶς δὲ σίμων πέτρος εἶπεν, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.
16:16. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) Σίμων (a-Simon) Πέτρος (a-Petros) εἶπεν (it-had-said,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ζῶντος. (of-lifing-unto)
16:16. respondens Simon Petrus dixit tu es Christus Filius Dei viviSimon Peter answered and said: Thou art Christ, the Son of the living God.
16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
16:16. Simon Peter responded by saying, “You are the Christ, the Son of the living God.”
16:16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
And Simon Peter answered and said, Thou art the Christ, the Son of the living God:

16: Симон же Петр, отвечая, сказал: Ты--Христос, Сын Бога Живаго.
16:16  ἀποκριθεὶς δὲ σίμων πέτρος εἶπεν, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.
16:16. respondens Simon Petrus dixit tu es Christus Filius Dei vivi
Simon Peter answered and said: Thou art Christ, the Son of the living God.
16:16. Simon Peter responded by saying, “You are the Christ, the Son of the living God.”
16:16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Мк VIII:29 — просто: «Ты Христос». Лк IX:20: «за Христа Божия». Феофилакт замечает, что «Петр не сказал: «Ты Христос, Сын (uioV) Божий», т. е. без члена o, но с членом — истинный o uioV, т. е. Он Сам, Единый и единственный, Сын не по благодати, но из самого существа. Отчего рожденный, ибо христами (cristoi) были многие: все ветхозаветные цари и священники, истинный Христос же (o CristoV) — один». Поставление в греческом члена пред словом Христос почти равнялось тому, что это слово превращалось в собственное имя Христа, каким оно и сделалось в первоначальной церкви. Все другие христы были, таким образом, только нарицательные. Один Спаситель был собственно и истинно Христос. Таков смысл исповедания Петра. Христос есть Сын Бога Живого; Бог называется так в Священном Писании Ветхого Завета (напр., Чис XIV:21; Втор XXXII:40; 3 Цар XVII:1; Пс XL, 3; LXXXIII:3; Ис XXXVII:4, 17 и др.) и часто в Новом (напр., Мф XXVI:63; Ин VI:57; Деян XIV:15; Рим IX:26; XIV:11 и проч.). По мнению Златоуста, Петр был в это время как бы устами апостолов и не от себя только, а от всех них дал свой ответ. Слова Петра были свидетельством об истинном человечестве Христа и истинном Его Божестве, на признании которых зиждется вся жизнь церкви.
Adam Clarke: Commentary on the Bible - 1831
16:16: Thou art the Christ, the Son of the living God - Every word here is emphatic - a most concise, and yet comprehensive, confession of faith.
The Christ, or Messiah, points out his divinity, and shows his office; the Son - designates his person: on this account it is that both are joined together so frequently in the new covenant. Of the living God Του Θεου, του ζωντος, literally, of God the Living One. The C. Bezae has for Του ζωντος the Living One, Του σωζοντος, the Savior, and the Cant. Dei Salvatoris, of God the Savior.
Living - a character applied to the Supreme Being, not only to distinguish him from the dead idols of paganism, but also to point him out as the source of life, present, spiritual, and eternal. Probably there is an allusion here to the great name יהוה Yeve, or Yehovah, which properly signifies being or existence.
Albert Barnes: Notes on the Bible - 1834
16:16
And Simon Peter answered ... - Peter, expressing the views of the apostles, with characteristic forwardness answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God."
The Christ - The Messiah, the "Anointed" of God. See the notes at Mat 1:1.
The Son - That is, the Son by way of eminence - in a special sense. See the notes at Mat 1:17. This appellation was understood as implying divinity, Joh 10:29-36.
Of the living God - The term "living" was given to the true God to distinguish him from idols, that are dead, or lifeless blocks and stones. He is also the Source of life, temporal, spiritual, and eternal. The word "living" is often given to him in the Old Testament, Jos 3:10; Sa1 17:26, Sa1 17:36; Jer 10:9-10, etc. In this noble confession Peter expressed the full belief of himself and of his brethren that he was the long-expected Messiah. Other people had very different opinions of him, but they were satisfied, and were not ashamed to confess it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Thou: Mat 14:33, Mat 26:63, Mat 27:54; Psa 2:7; Mar 14:61; Joh 1:49, Joh 6:69, Joh 11:27, Joh 20:31; Act 8:37, Act 9:20; Rom 1:4; Heb 1:2-5; Jo1 4:15, Jo1 5:5, Jo1 5:20
the living: Deu 5:26; Psa 42:2; Dan 6:26; Act 14:15; Th1 1:9
John Gill
16:16 And Simon Peter answered and said,.... Either of his own accord, and for himself, being a warm, zealous, and forward man; one that dearly loved Christ, truly believed in him, and was ready to make a confession of him; or, as the mouth of the rest, in their name, and with their consent; or, at least, as full well knowing the sentiments of their minds. Thou art Christ, the Son of the living God: a short, but a very full confession of faith, containing the following articles: as that there is a God, that there is but one God; that he is the living God, has life in himself, is the fountain of life to others, and by this is distinguishable from the idols of the Gentiles: that Jesus is the Christ, the Christ of God, the true Messiah, that was promised by God, prophesied of by all the prophets, from the beginning of the world, and expected by the people of God: a character that includes all his offices, of prophet, priest, and king, to which he is anointed by God; and that this Messiah was not a mere man, but a divine person, the Son of God; not by creation, as angels and men are, nor by adoption, as saints, nor by office, as magistrates, but by nature, being his own Son, his proper Son, the only begotten of the Father, of the same nature with him, being one with him, and equal to him. This confession, as it is uniform, and all of a piece, and consistent with itself, and is what all the disciples of Christ agreed in, so it greatly exceeds the most that can be made of the different sentiments of the people put together. They took him, one and all, to be but a mere man; their most exalted thoughts of him rose no higher: but in this he is acknowledged to be the Son of God, a phrase expressive of his divine nature, and distinct personality: they thought him to be a dead man brought to life; but here he is called the Son of the living God, as having the same life in him the Father has: they indeed judged him to be a prophet, but not that prophet that was to come, superior to all prophets; but here he is owned to be the Christ, which not only takes in his prophetic office in a higher sense than they understood it, but all his other offices, and declares him to be the promised Messiah; which they who thought, and spoke the most honourably of him, could not allow of.
John Wesley
16:16 Peter - Who was generally the most forward to speak.
Robert Jamieson, A. R. Fausset and David Brown
16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God--He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth--not in a tame, prosaic acknowledgment, "I believe that Thou art," &c.--but in the language of adoration--such as one uses in worship, "THOU ART THE CHRIST, THE SON OF THE LIVING GOD!" He first owns Him the promised Messiah (see on Mt 1:16); then he rises higher, echoing the voice from heaven--"This is My beloved Son, in whom I am well pleased"; and in the important addition--"Son of the LIVING GOD"--he recognizes the essential and eternal life of God as in this His Son--though doubtless without that distinct perception afterwards vouchsafed.
16:1716:17: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Երանի՛ քեզ Սի՛մովն որդի Յովնանու, զի մարմին եւ արիւն ո՛չ յայտնեաց քեզ՝ այլ Հա՛յր իմ որ յերկինս է[302]։ [302] Ոմանք. Երանի է քեզ։
17 Յիսուս պատասխանեց եւ նրան ասաց. «Երանի՜ է քեզ, Սիմո՛ն, Յովնանի՛ որդի, որովհետեւ մարմինը եւ արիւնը չէ, որ յայտնեց քեզ, այլ՝ իմ Հայրը, որ երկնքում է
17 Յիսուս ըսաւ անոր. «Երանի՜ քեզի, Սիմոն, Յովնանի որդի. վասն զի մարմինը եւ արիւնը քեզի չյայտնեցին ասիկա, հապա իմ Հայրս որ երկինք է։
Պատասխանի ետ Յիսուս եւ ասէ ցնա. Երանի քեզ, Սիմովն, որդի Յովնանու, զի մարմին եւ արիւն ոչ յայտնեաց քեզ, այլ` Հայր իմ որ յերկինս է:

16:17: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Երանի՛ քեզ Սի՛մովն որդի Յովնանու, զի մարմին եւ արիւն ո՛չ յայտնեաց քեզ՝ այլ Հա՛յր իմ որ յերկինս է[302]։
[302] Ոմանք. Երանի է քեզ։
17 Յիսուս պատասխանեց եւ նրան ասաց. «Երանի՜ է քեզ, Սիմո՛ն, Յովնանի՛ որդի, որովհետեւ մարմինը եւ արիւնը չէ, որ յայտնեց քեզ, այլ՝ իմ Հայրը, որ երկնքում է
17 Յիսուս ըսաւ անոր. «Երանի՜ քեզի, Սիմոն, Յովնանի որդի. վասն զի մարմինը եւ արիւնը քեզի չյայտնեցին ասիկա, հապա իմ Հայրս որ երկինք է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Тогда Иисус сказал ему в ответ: блажен ты, Симон, сын Ионин, потому что не плоть и кровь открыли тебе это, но Отец Мой, Сущий на небесах;
16:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτῶ, μακάριος εἶ, σίμων βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.
16:17. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Μακάριος (Bless-belonged) εἶ, (thou-be,"Σίμων (Simon) Βαριωνᾶ, (Barionas,"ὅτι (to-which-a-one) σὰρξ (a-flesh) καὶ (and) αἷμα (a-blood) οὐκ (not) ἀπεκάλυψέν (it-shrouded-off) σοι (unto-thee,"ἀλλ' (other) ὁ (the-one) πατήρ (a-Father) μου (of-me) ὁ (the-one) ἐν (in) [τοῖς] "[unto-the-ones]"οὐρανοῖς: (unto-skies)
16:17. respondens autem Iesus dixit ei beatus es Simon Bar Iona quia caro et sanguis non revelavit tibi sed Pater meus qui in caelis estAnd Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
16:17. And in response, Jesus said to him: “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven.
16:17. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.
And Jesus answered and said unto him, Blessed art thou, Simon Bar- jona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven:

17: Тогда Иисус сказал ему в ответ: блажен ты, Симон, сын Ионин, потому что не плоть и кровь открыли тебе это, но Отец Мой, Сущий на небесах;
16:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν αὐτῶ, μακάριος εἶ, σίμων βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.
16:17. respondens autem Iesus dixit ei beatus es Simon Bar Iona quia caro et sanguis non revelavit tibi sed Pater meus qui in caelis est
And Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
16:17. And in response, Jesus said to him: “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven.
16:17. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 «Сын Ионы» — еврейское Вар-Иона, переданное буквально по-гречески. Отец Симона Петра назывался Иоанн (греч. Тишендорф), как видно из Ин I:42; XXI:15–17. В Евангелии Матфея он называется сыном Ионы (только здесь), что означает собственно «голубь». Как сокращенная форма от слова Иоанн, она не встречается еще нигде. Слово «открыла» (apekaluyen) указывает не на полученное всеми учениками уже при первом последовании за Христом откровение, но на откровение, специально данное Петру. «Плоть и кровь» соответствует еврейскому бешар ведам (у раввинов), — описательное выражение вместо «человек», обозначающее его слабость, обусловленную телесной стороной человеческой организации. В Талмуде этим выражением часто обозначается человеческая природа в противоположность божественной.
Adam Clarke: Commentary on the Bible - 1831
16:17: Blessed art thou, Simon Bar-jona - Or Simon, son of Jonah; so Bar-jonah should be translated, and so it is rendered by our Lord, Joh 1:42. Flesh and blood - i.e. Man; - no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew periphrasis for man; and the literal translation of it here, and in Gal 1:16, has misled thousands, who suppose that flesh and blood signify carnal reason, as it is termed, or the unregenerate principle in man. Is it not evident, from our Lord's observation, that it requires an express revelation of God in a man's soul, to give him a saving acquaintance with Jesus Christ; and that not even the miracles of our Lord, wrought before the eyes, will effect this? The darkness must be removed from the heart by the Holy Spirit, before a man can become wise unto salvation.
Albert Barnes: Notes on the Bible - 1834
16:17
And Jesus answered, Blessed art thou ... - Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word signifying son. The father of Peter, therefore, was Jona, or Jonas, Joh 1:42; Joh 21:16-17.
Blessed - That is, happy, honored, evincing a proper spirit, and entitled to the approbation of God.
For flesh and blood - This phrase usually signifies man (see Gal 1:16; Eph 6:12), and it has been commonly supposed that Jesus meant to say that man had not Rev_ealed it, but he seems rather to have referred to himself. "This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendor; his pomp and power as a man; but you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of my appearance, my lowly state - my lack of resemblance to what you have expected, you have learned it as from God." They had been taught this by Jesus' miracles, his instructions, and by the direct teachings of God upon their minds. To "Rev_eal" is to make known, or communicate something that was unknown or secret.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: Blessed: Mat 5:3-11, Mat 13:16, Mat 13:17; Luk 10:23, Luk 10:24, Luk 22:32; Pe1 1:3-5, Pe1 5:1
Simon: Joh 1:42, Joh 21:15-17
for: Gal 1:11, Gal 1:12, Gal 1:16
but: Mat 11:25-27; Isa 54:13; Luk 10:21, Luk 10:22; Joh 6:45, Joh 17:6-8; Co1 2:9-12; Gal 1:16; Eph 1:17, Eph 1:18, Eph 2:8, Eph 3:5, Eph 3:18, Eph 3:19; Col 1:26, Col 1:27; Jo1 4:15, Jo1 5:20
Geneva 1599
16:17 (4) And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for (k) flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.
(4) Faith is of grace, not of nature.
(k) By this kind of speech is meant man's natural procreation upon the earth, the one who was made, not being destroyed, but deformed through sin: So then this is the meaning: this was not revealed to you by any understanding of man, but God showed it to you from heaven.
John Gill
16:17 And Jesus answered and said unto him,.... Not waiting for any other declaration from them; but taking this to be the sense of them all, he said,
blessed art thou Simon Bar Jona, or son of Jona, or Jonas, as in Jn 1:42. His father's name was Jonah, whence he was so called: so we read (i) of R. Bo bar Jonah, and of a Rabbi of this very name (k), , Rabbi Simeon bar Jona; for Simon and Simeon are one, and the same name. Some read it Bar Joanna, the same with John; but the common reading is best; Bar Jona signifies "the son of a dove", and Bar Joanna signifies "the son of one that is gracious". Our Lord, by this appellation, puts Peter in mind of his birth and parentage, but does not pronounce him blessed on that account: no true blessedness comes by natural descent; men are by nature children of wrath, being conceived in sin, and shapen in iniquity: though he was Bar Jona, the son of a dove, and his father might be a good man, and answer to his name, and be of a dove like spirit; yet such a spirit was not conveyed from him to Peter by natural generation: and though he might be, according to the other reading, Bar Joanna, or the son of a gracious man, yet grace was not communicated to him thereby; for he was not "born of blood, nor of the will of the flesh, nor of the will of man, but of God", Jn 1:13. He was a blessed man, not by his first, but by his second birth; and the reason why our Lord makes mention of his father, is to observe to him, that he was the son of a mean man, and had had, but a mean education, and therefore his blessedness in general was not of nature, but of grace, and this branch of it in particular; the knowledge he had of the Messiah, was not owing to his earthly father, or to the advantage of an education, but to the revelation he had from Christ's Father which is in heaven, as is hereafter affirmed. He is pronounced "blessed", as having a true knowledge of God, and of his Son Jesus Christ, whom to know is life eternal; and all such as he are so, appear to be the favourites of God, to have an interest in Christ and in all the blessings of his grace; are justified by his righteousness, pardoned through his blood, are accepted in him, have communion with Father, Son, and Spirit, and shall live eternally with them hereafter.
For flesh and blood hath not revealed it unto thee: nothing is more frequent to be met with in Jewish writings, than the phrase of "flesh and blood", as designing men in distinction from God: so the first man is said (l) to be
"the workmanship of the blessed God, and not the workmanship , "of flesh and blood".''
Again (m), , "flesh and blood", who knows not the times and seasons, &c. but the holy, blessed God, who knows the times and seasons, &c. Instances of this way of speaking are almost without number: accordingly, the sense here is, that this excellent confession of faith, which Peter had delivered, was not revealed unto him, nor taught him by any mere man; he had not it from his immediate parents, nor from any of his relations, or countrymen; nor did he attain to the knowledge of what is expressed in it, by the dint of nature, by the strength of carnal reason, or the force of his own capacity and abilities:
but my Father which is in heaven; from whom both the external and internal revelation of such truths come; though not to the exclusion of the Son, by whose revelation the Gospel is taught, and received; nor of the Holy Ghost, who is a Spirit of wisdom and revelation, but in opposition to, and distinction from any mere creature whatever. Neither the Gospel, nor any part of it, is an human device or discovery; it is not after man, nor according to the carnal reason of man; it is above the most exalted and refined reason of men; it has in it what eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of: its truths are the deep things of God, which the Spirit of God searches and reveals: and which men, left to the light of nature, and force of reason, must have been for ever ignorant of, and could never have discovered. The Gospel is a revelation, it consists of revealed truths; and which are to be received and believed upon the testimony and credit of the revealer, without entering into carnal reasonings, and disputes about them; and it is the highest reason, and the most noble use of reason, to embrace it at once, as coming from God; for this revelation is from heaven, and from Christ's Father; particularly the deity, sonship, and Messiahship of Christ, are doctrines of pure revelation: that there is a God, is discoverable by the light of nature; and that he is the living God, and gives being, and life, and breath, and all things, to his creatures; but that he has a Son of the same nature with him, and equal to him, who is the Messiah, and the Saviour of lost sinners, this could never have been found out by flesh and blood: no man knows the Son, but the Father, and he to whom he reveals him; he bears witness of him, and declares him to be his Son, in whom he is well pleased; and happy are those who are blessed with the outward revelation of Jesus Christ in the Gospel, but more especially such to whom the Father reveals Christ in them the hope of glory!
(i) Juchasin, fol. 85. 1. (k) Ib. fol. 105. 1. (l) Zohar in Gen. fol. 43. 3. (m) R. Simeon in Jarchi in Gen. ii. 2.
John Wesley
16:17 Flesh and blood - That is, thy own reason, or any natural power whatsoever.
Robert Jamieson, A. R. Fausset and David Brown
16:17 And Jesus answered and said unto him, Blessed art thou--Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time--so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.
Simon-Barjona--or, "son of Jona" (Jn 1:42), or "Jonas" (Jn 21:15). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him.
for flesh and blood hath not revealed it unto thee--"This is not the fruit of human teaching."
but my Father which is in heaven--In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on Jn 20:17), but either "your Father"--when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so--or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."
16:1816:18: Եւ ես՝ քեզ ասեմ. զի դո՛ւ ես վէմ, եւ ՚ի վերայ այդր վիմի շինեցից զեկեղեցի իմ, եւ դրունք դժոխոց զնա մի՛ յաղթահարեսցեն։
18 Եւ ես քեզ ասում եմ, որ դու վէմ ես, եւ այդ վէմի վրայ պիտի շինեմ իմ եկեղեցին, ու դժոխքի դռները այն չպիտի յաղթահարեն
18 Ես քեզի կ’ըսեմ թէ դուն Պետրոս* ես ու այս վէմին վրայ պիտի շինեմ իմ եկեղեցիս եւ դժոխքին դռները անոր պիտի չյաղթեն։
Եւ ես քեզ ասեմ, զի` Դու ես վէմ, եւ ի վերայ այդր վիմի շինեցից զեկեղեցի իմ, եւ դրունք դժոխոց զնա մի՛ յաղթահարեսցեն:

16:18: Եւ ես՝ քեզ ասեմ. զի դո՛ւ ես վէմ, եւ ՚ի վերայ այդր վիմի շինեցից զեկեղեցի իմ, եւ դրունք դժոխոց զնա մի՛ յաղթահարեսցեն։
18 Եւ ես քեզ ասում եմ, որ դու վէմ ես, եւ այդ վէմի վրայ պիտի շինեմ իմ եկեղեցին, ու դժոխքի դռները այն չպիտի յաղթահարեն
18 Ես քեզի կ’ըսեմ թէ դուն Պետրոս* ես ու այս վէմին վրայ պիտի շինեմ իմ եկեղեցիս եւ դժոխքին դռները անոր պիտի չյաղթեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: и Я говорю тебе: ты--Петр, и на сем камне Я создам Церковь Мою, и врата ада не одолеют ее;
16:18  κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.
16:18. κἀγὼ (and-I) δέ (moreover) σοι (unto-thee) λέγω (I-forth) ὅτι (to-which-a-one) σὺ (thou) εἶ (thou-be) Πέτρος, (a-Petros,"καὶ (and) ἐπὶ (upon) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) πέτρᾳ (unto-a-rockiness) οἰκοδομήσω (I-shall-house-build-unto) μου (of-me) τὴν (to-the-one) ἐκκλησίαν, (to-a-calling-out-unto,"καὶ (and) πύλαι (gates) ᾅδου (of-a-hades) οὐ (not) κατισχύσουσιν (they-shall-force-hold-down) αὐτῆς: (of-it)
16:18. et ego dico tibi quia tu es Petrus et super hanc petram aedificabo ecclesiam meam et portae inferi non praevalebunt adversum eamAnd I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.
18. And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.
16:18. And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it.
16:18. And I say also 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.
And I say also 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:

18: и Я говорю тебе: ты--Петр, и на сем камне Я создам Церковь Мою, и врата ада не одолеют ее;
16:18  κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.
16:18. et ego dico tibi quia tu es Petrus et super hanc petram aedificabo ecclesiam meam et portae inferi non praevalebunt adversum eam
And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.
16:18. And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it.
16:18. And I say also 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 «Так как Петр исповедал Христа Сыном Божиим, то Он говорит: это исповедание, которое ты исповедал, будет основанием верующих, так что каждый, кто намеревается строить здание веры, положит в основание это исповедание» (Феофилакт). В двух случаях употреблены в греческом два разных слова: в первом случае petroV и во втором petra. PetroV, конечно, не то же, что petra. Об этом изречении возникали огромные споры, особенно со времени реформации. Одни (католики) говорили, что Христос на личности Петра намерен был создать Свою Церковь, и это подало повод к возникновении известного учения о главенстве над Церковью римских пап, как преемников Петра. Другие утверждали, что выражение «ты Петр» соответствует словам Петра: «ты Христос»; что дальнейшее petra, в отличие от petroV, указывает не на личность Петра, а на его исповедание, на котором Христос и имел создать Свою Церковь. Разница между практическими следствиями, которые выводятся из этих обоих толкований легко понятна. Мы уклонились бы от истины, если бы в таком важном изречении стали подразумевать только игру слов. Но что Христос действительно обещал воздвигнуть Свою Церковь не на личности Петра, на это указывает именно обстоятельство, что изменил слово petroV на petra. Таким образом, вопрос разрешается тем, если мы сосредоточим толкование только на слове petra, следуя буквальному смыслу евангельского выражения. Под скалой или петрой никогда не разумелись люди в Ветхом Завете, а выражение это усвоено было Иегове (Втор XXXII:4; 2 Цар XXII:32; Пс LXI:3; XCIV:1; Ис XXVI:4; XLIV:8). Только Бог, Бог во Христе или Христос в Боге есть вечная скала, на которой должна быть создана Церковь. В Новом Завете petra ни разу не употреблено об обыкновенных людях (Мф VII:24, 25; XXVII:51, 60; Мк XV:46; Лк VI:48; VIII:6, 13; 1 Пет II:4–6, 7; Рим IX:33; 1 Кор 10, 4; Откр VI:15, 16), а или об обыкновенных камнях, или о Самом Христе. Таким образом, вывод естествен, что Христос, воспользовавшись именем Петра, указал здесь только на Самого Себя, и именно в том смысле, в каком исповедал Его пред учениками Петр (отсюда — epi tauth th petra). Признание и исповедание Его Сыном Бога Живого, вышедшее из уст Петра, должно было сделаться основанием церкви. Выражение, по-видимому, имеет ближайшую аналогию в Ин II:19, 21, когда Христос указывал на храм, в действительности же говорил о Самом Себе. — Слово «Церковь» встречается в Евангелиях только здесь и Мф XVIII:17, но часто в Деяниях, у Апостола Павла, четыре раза в соборных посланиях и несколько раз в Апокалипсисе, соответствует еврейскому «кагал». Феофилакт под вратами адовыми разумеет убийство и прелюбодеяние. Но выражение pulai adou (врата адовы) основывается на образном представлении ада, как здания с крепкими воротами (Прем XVI:13; 3 Мак V:36). Часто у классиков. Форма «ворота» и теперь сохранилась в выражении «Оттоманская порта», которое значит «оттоманские ворота». Слово «ад» у нас означает место вечного мучения. Но еврейский «шеол» или греческий ад имели тогда более широкий смысл. Они означали царство смерти вообще и, таким образом, область смерти или разрушения. Всякий, кто умер или погиб, находился в аду. Церковь в выражении Христа сравнивается с зданием; так с ним же сравнивается и ад. Понятно, что одно здание против другого не может вести борьбы. Ее ведут люди, находящиеся и живущие в здании. Выражение pulai adou есть, следовательно, образное, и употреблено потому, что борьба сил ада против церкви ведется из его ворот. Последнее слово «ее» можно относить (в греч.) или к «скале» (th petra), или к церкви (ekklhsian), и это дало повод Оригену предложить объяснение, что то и другое возможно. Но за отношение «ее» к слову «церковь» говорит ближайшее положение «ее» к этому слову, и главным образом то, что, по смыслу слов Христа, враждебные нападения сил ада направляются не на один камень в фундаменте, а на все здание.
Adam Clarke: Commentary on the Bible - 1831
16:18: Thou art Peter - This was the same as if he had said, I acknowledge thee for one of my disciples - for this name was given him by our Lord when he first called him to the apostleship. See Joh 1:42.
Peter, πετρος, signifies a stone, or fragment of a rock; and our Lord, whose constant custom it was to rise to heavenly things through the medium of earthly, takes occasion from the name, the metaphorical meaning of which was strength and stability, to point out the solidity of the confession, and the stability of that cause which should be founded on The Christ, the Son of the Living God. See the notes at Luk 9:62.
Upon this very rock, επι ταυτη τη πετρα - this true confession of thine - that I am The Messiah, that am come to reveal and communicate The Living God, that the dead, lost world may be saved - upon this very rock, myself, thus confessed (alluding probably to Psa 118:22, The Stone which the builders rejected is become the Head-Stone of the Corner: and to Isa 28:16, Behold I lay a Stone in Zion for a Foundation) - will I build my Church, μου την εκκλησιαν, my assembly, or congregation, i.e. of persons who are made partakers of this precious faith. That Peter is not designed in our Lord's words must be evident to all who are not blinded by prejudice. Peter was only one of the builders in this sacred edifice, Eph 2:20 who himself tells us, (with the rest of the believers), was built on this living foundation stone: Pe1 2:4, Pe1 2:5, therefore Jesus Christ did not say, on thee, Peter, will I build my Church, but changes immediately the expression, and says, upon that very rock, επι ταυτη τη πετρα, to show that he neither addressed Peter, nor any other of the apostles. So, the supremacy of Peter, and the infallibility of the Church of Rome, must be sought in some other scripture, for they certainly are not to be found in this. On the meaning of the word Church, see at the conclusion of this chapter.
The gates of hell, πυλαι Αδου i. e, the machinations and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in, and were usually places of great strength. Our Lord's expression means, that neither the plots, stratagems, nor strength of Satan and his angels, should ever so far prevail as to destroy the sacred truths in the above confession. Sometimes the gates are taken for the troops which issue out from them: we may firmly believe, that though hell should open her gates, and vomit out her devil and all his angels, to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part; as the arm of the Omnipotent must prevail.
Albert Barnes: Notes on the Bible - 1834
16:18
And I say also unto thee, That thou art Peter - The word "Peter," in Greek, means "a rock." It was given to Simon by Christ when he called him to be a disciple, Joh 1:42
Cephas is a Syriac word, meaning the same as Peter - a rock, or stone. The meaning of this phrase may be thus expressed: "Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock, denoting firmness, solidity, stability, and your confession has shown that the name is appropriate. I see that you are worthy of the name, and will be a distinguished support of my religion."
And upon this rock ... - This passage has given rise to many different interpretations. Some have supposed that the word "rock" refers to Peter's confession, and that Jesus meant to say, upon this rock, this truth that thou hast confessed, that I am the Messiah and upon confessions of this from all believers, I will build my church. Confessions like this shall be the test of piety, and in such confessions shall my church stand amid the flames of persecution, the fury of the gates of hell. Others have thought that Jesus referred to himself. Christ is called a rock, Isa 28:16; Pe1 2:8. And it has been thought that he turned from Peter to himself, and said, "Upon this rock, this truth that I am the Messiah - upon myself as the Messiah, I will build my church." Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word "rock" refers to Peter himself.
This is the obvious meaning of the passage; and had it not been that the Church of Rome has abused it, and applied it to what was never intended, no other interpretation would have been sought for. "Thou art a rock. Thou hast shown thyself firm, and suitable for the work of laying the foundation of the church. Upon thee will I build it. Thou shalt be highly honored; thou shalt be first in making known the gospel to both Jews and Gentiles." This was accomplished. See Acts 2:14-36, where he first preached to the Jews, and Acts 10, where he preached the gospel to Cornelius and his neighbors, who were Gentiles. Peter had thus the honor of laying the foundation of the church among the Jews and Gentiles; and this is the plain meaning of this passage. See also Gal 2:9. But Christ did not mean, as the Roman Catholics say he did, to exalt Peter to supreme authority above all the other apostles, or to say that he was the only one upon whom he would rear his church. See Acts 15, where the advice of James, and not that of Peter, was followed. See also Gal 2:11, where Paul withstood Peter to his face, because he was to be blamed - a thing which could not have happened if Christ (as the Roman Catholics say) meant that Peter was absolute and infallible. More than all, it is not said here, or anywhere else in the Bible, that Peter would have infallible successors who would be the vicegerents of Christ and the head of the church. The whole meaning of the passage is this: "I will make you the honored instrument of making known my gospel first to Jews and Gentiles, and I will make you a firm and distinguished preacher in building my church."
Will build my church - This refers to the custom of building in Judea upon a rock or other very firm foundation. See the notes at Mat 7:24. The word "church" literally means "those called out," and often means an assembly or congregation. See Act 19:32, Greek; Act 7:38. It is applied to Christians as being "called out" from the world. It means sometimes the whole body of believers, Eph 1:22; Co1 10:32. This is its meaning in this place. It means, also, a particular society of believers worshipping in one place, Act 8:1; Act 9:31; Co1 1:2, etc.; sometimes, also, a society in a single house, as Rom 16:5. In common language it means the church visible - i. e., all who profess religion; or invisible, i. e., all who are real Christians, professors or not.
And the gates of hell ... - Ancient cities were surrounded by walls. In the gates by which they were entered were the principal places for holding courts, transacting business, and deliberating on public matters. See the notes at Mat 7:13. Compare the notes at Job 29:7. See also Deu 22:4; Sa1 4:18; Jer 36:10; Gen 19:1; Psa 69:12; Psa 9:14; Pro 1:21. The word "gates," therefore, is used for counsels, designs, machinations, evil purposes.
"Hell" means, here, the place of departed spirits, particularly evil spirits; and the meaning of the passage is, that all the plots, stratagems, and machinations of the enemies of the church would not be able to overcome it a promise that has been remarkably fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: thou: Mat 10:2; Joh 1:42; Gal 2:9
upon: Isa 28:16; Co1 3:10, Co1 3:11; Eph 2:19-22; Rev 21:14
I will: Zac 6:12, Zac 6:13; Co1 3:9; Heb 3:3, Heb 3:4
my: Mat 18:17; Act 2:47, Act 8:1; Eph 3:10, Eph 5:25-27, Eph 5:32; Col 1:18; Ti1 3:5, Ti1 3:15
and the: Gen 22:17; Sa2 18:4; Job 38:17; Psa 9:13, Psa 69:12, Psa 107:18, Psa 127:5; Pro 24:7; Isa 28:6, Isa 38:10; Co1 15:55 *marg.
shall not: Psa 125:1, Psa 125:2; Isa 54:17; Joh 10:27-30; Rom 8:33-39; Heb 12:28; Rev 11:15, Rev 21:1-4
Geneva 1599
16:18 (5) And I say also unto thee, That thou art (l) Peter, and upon this rock I will build my church; and the (m) gates of hell shall not prevail against it.
(5) That is true faith, which confesses Christ, the virtue of which is invincible.
(l) Christ spoke in the Syrian tongue, and therefore did not use this discourse to distinguish between Petros, which signifies Peter, and Petra, which signifies a rock, but in both places used the word Cephas: but his meaning is what is written in Greek, in which the different word endings distinguish between Peter, who is a piece of the building, and Christ the Petra, that is, the rock and foundation: or else he named him Peter because of the confession of his faith, which is the Church's as well as his, as the old fathers witness, for so says Theophylact. That confession which you have made, shall be the foundation of the believers.
(m) The enemies of the Church are compared to a strong kingdom, and therefore by "gates" are meant cities which are made strong with wise preparation and fortifications, and this is the meaning: whatever Satan can do by cunning or strength. So does Paul, calling them strongholds; (2Cor 10:4).
John Gill
16:18 And I say also unto thee,.... Either besides what he had already said concerning his happiness; or, as the father had revealed something great and valuable, so likewise would he; or inasmuch as he had freely said and declared who, and what he was, in like manner he also would say what Peter was, thou art Peter: intimating, that he was rightly called Peter, or Cephas, by him, when he first became a follower of him, Mt 4:18, which words signify the same thing, a rock, or stone; because of his firmness and solidity, and because he was laid upon the sure foundation, and built on the rock Christ, and was a very fit stone to be laid in the spiritual building. The aptness of this name to him is easy to be seen in his full assurance of faith, as to the person of Christ, and his free, open, and undaunted confession of him.
And upon this rock will I build my church: by the church, is meant, not an edifice of wood, stones, &c. but an assembly, and congregation of men; and that not of any sort; not a disorderly, tumultuous assembly, in which sense this word is sometimes taken; nor does it design the faithful of a family, which is sometimes the import of it; nor a particular congregated church, but the elect of God, the general assembly and church of the first born, whose names are written in heaven; and especially such of them as were to be gathered in, and built on Christ, from among the Jews and Gentiles. The materials of this building are such, as are by nature no better, or more fit for it, than others: these stones originally lie in the same quarry with others; they are singled out, and separated from the rest, according to the sovereign will of God, by powerful and efficacious grace; and are broken and hewn by the Spirit of God, generally speaking, under the ministry of the word, and are, by him, made living stones; and being holy and spiritual persons, are built up a spiritual house: and these are the only persons which make up the true and invisible church of Christ in the issue, and are only fit to be members of the visible church; and all such ought to be in a Gospel church state, and partake of the privileges of it: these materials are of different sorts, and have a different place, and have a different usefulness in this building; some are only as common stones, and timber; others are as pillars, beams, and rafters; and all are useful and serviceable; and being put, and knit together, grow up as an holy temple to the Lord: and are called, by Christ, "my" church, because given him by the Father; and he has purchased them with his own blood; are built by him, and on him; inhabited by him, and of whom he is the head, king, and governor; though not to the exclusion of the Father, whose house they also are; nor of the Spirit, who dwells in them, as in his temple. This church Christ promises to "build". Though his ministers are builders, they are but under builders; they are qualified, employed, directed, encouraged, and succeeded by him; he is the wise, able, and chief master builder. This act of building seems to have a special regard to the conversion of God's elect, both among Jews and Gentiles, particularly the latter; and to the daily conversions of them in all ages; and to the building up of saints in faith and holiness; each of which will more manifestly appear in the latter day; and are both generally effected through the word, and ordinances, as means, the Spirit of Christ blessing them. By the rock on which Christ builds his church, is meant, not the person of Peter; for Christ does not say, upon thee Peter, but upon this rock, referring to something distinct from him: for though his name signifies a rock, or stone, and there may be some allusion to it; and he is so called because of his trust and confidence in the Lord, on whom he was built; but not because he was the foundation on which any others, and especially the whole church, were built: it is true, he may be called the foundation, as the rest of the twelve apostles of the Lamb are, Eph 2:20 without any distinction from them, and preference to them; they and he agreeing in laying doctrinally and ministerially Christ Jesus as the foundation of faith and hope, but not in such sense as he is; neither he, nor they, are the foundation on which the church is built, which is Christ, and him only. Moreover, what is said to Peter in these, and the following words, is not said to him personally and separately from the rest of the apostles, but is designed for them, as well as him, as appears by comparing them with Mt 18:18. As he spoke in the name of them all, to Christ; so Christ spake to him, including them all. Peter had no preeminence over the rest of the apostles, which he neither assumed, nor was it granted; nor would it ever have been connived at by Christ, who often showed his resentment at such a spirit and conduct, whenever there was any appearance of it in any of them; see Mt 18:1 and though Peter, with James, and John, had some particular favours bestowed on him by Christ; as to be at the raising of Jairus's daughter, and at the transfiguration of Christ on the mount, and with him in the garden; and he appeared to him alone after his resurrection, and before he was seen by the rest of the disciples; yet in some things he was inferior to them, being left to deny his Lord and master, they did not; and upon another account is called Satan by Christ, which they never were; not to mention other infirmities of his, which show he is not the rock: and, after all, what is this to the pope of Rome, who is no successor of Peter's? Peter, as an apostle, had no successor in his office; nor was he bishop of Rome; nor has the pope of Rome either his office, or his doctrine: but here, by the rock, is meant, either the confession of faith made by Peter; not the act, nor form, but the matter of it, it containing the prime articles of Christianity, and which are as immoveable as a rock; or rather Christ himself, who points, as it were, with his finger to himself, and whom Peter had made such a glorious confession of; and who was prefigured by the rock the Israelites drank water out of in the wilderness; and is comparable to any rock for height, shelter, strength, firmness, and duration; and is the one and only foundation of his church and people, and on whom their security, salvation, and happiness entirely depend. Christ is a rock that is higher than they, where they find safety in times of distress, and the shadow of which is refreshing to them; and therefore betake themselves to him for shelter, and where they are secure from the wrath of God, and rage of men: he is the rock of ages, in whom is everlasting strength; and is the sure, firm, and everlasting foundation on which the church, and all true believers, are laid: he is the foundation of their faith, and hope, and everlasting happiness, and will ever continue; and the gates of hell shall not prevail against it. The Jews speak of the gates of hell: sometimes of the gate of hell, in the singular number (p); and sometimes of the gates of hell, in the plural number. They say (q), that
"Mnhygl vy Myxtp hvlv, "hell has three gates", one in the wilderness, one in the sea, and one in Jerusalem.''
They talk (r) of
"an angel that is appointed , "over the gates of hell", whose name is Samriel; who has three keys in his hands, and opens three doors.''
And elsewhere (s) they say, that
"he that is appointed over hell his name is Dumah, and many myriads of destroying angels are with him, and he stands , "at the gate of hell"; and all those that keep the holy covenant in this world, he has no power to bring them in.''
Our Lord may allude to these notions of the Jews, and his sense be, that all the infernal principalities and powers, with all their united cunning and strength, will never be able to extirpate his Gospel, to destroy his interest, to demolish his church in general, or ruin anyone particular soul that is built upon him. Again, the gates of "Hades", or hell, sometimes seem to design no other than the gates of death, and the grave, and persons going into the state of death; see Job 38:17 where the Septuagint use the same phrase as here; and then the sense is, that neither death, nor the grave, shall finally, and totally prevail over the people of God, and members of Christ; but they shall be raised out of such a state, and live gloriously with him for ever. By it here is not meant Peter himself; though it is true of him, that Satan, and his posse of devils that beset him, did not prevail against him, so as to destroy his grace, hurt his estate, and hinder his salvation: nor could death, in all its frightful appearances, deter him from holding, and preaching, and maintaining the doctrine of Christ; and though death, and the grave, have now power over him, yet they shall not always detain him: but rather, it designs the doctrine Peter made a confession of; which, though it may be opposed by hell and earth, by Satan, and his emissaries, by the open force of persecutors, and the secret fraud of heretics, it may be brought into contempt by the scandalous lives of professors; and though the true professors of it may die off, yet truth itself always lives, and defies the power of death, and the grave: or else the church in general is meant, and every true believer. These words do not ascertain the continuance of anyone particular congregated church, but secures the church universal, which will continue as long as the sun and moon endure, and the perseverance of everyone of God's elect; and assure that death, and the grave, shall not always have the dominion over the saints, but that they shall be rescued from them. Once more, this "it" may refer to Christ the rock, who, though he was brought to the dust of death, by the means of Satan, and the powers of darkness, yet to the ruin of him that had the power of death; and though death, and the grave, had power over him for a while, yet could not hold him; he rose victorious over them, and ever lives, having the keys of hell and death, to open the gates thereof, and let his people out when he thinks fit.
(p) T. Bab. Sabbat, fol. 39. 1. Succa, fol. 32. 2. Bava Bathra, fol. 84. 1. (q) T. Bab. Erubin, fol. 19. 1. Menasseh ben Israel, Nishmat Chayim, fol, 33. 1, 2. (r) Zohar in Gen. fol. 47. 4. (s) Ib. fol. 7. 1.
John Wesley
16:18 On this rock - Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church - But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when he said, Destroy this temple, Jn 2:19; meaning the temple of his body. And it is certain, that as he is spoken of in Scripture, as the only foundation of the Church, so this is that which the apostles and evangelists laid in their preaching. It is in respect of laying this, that the names of the twelve apostles (not of St. Peter only) were equally inscribed on the twelve foundations of the city of God, Rev_ 21:14. The gates of hell - As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifies the power and policy of Satan and his instruments. Shall not prevail against it - Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages.
Robert Jamieson, A. R. Fausset and David Brown
16:18 And I say also unto thee--that is, "As thou hast borne such testimony to Me, even so in return do I to thee."
That thou art Peter--At his first calling, this new name was announced to him as an honor afterwards to be conferred on him (Jn 1:43). Now he gets it, with an explanation of what it was meant to convey.
and upon this rock--As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord--the Aramaic or Syro-Chaldaic, which was the mother tongue of the country--this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as WEBSTER and WILKINSON remark, it is perfect, Pierre--pierre.
I will build my Church--not on the man Simon-Barjona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His OWN; a magnificent expression regarding Himself, remarks BENGEL--nowhere else occurring in the Gospel.
and the gates of hell--"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.
16:1916:19: Եւ տա՛ց քեզ զփականս արքայութեան երկնից. եւ զոր միանգամ կապեսցես յերկրի, եղիցի կապեա՛լ յերկինս. եւ զոր արձակեսցե՛ս յերկրի, եղիցի արձակեա՛լ յերկինս[303]։ [303] Ոմանք. Քեզ փականս արքայութեանն։
19 Եւ քեզ պիտի տամ երկնքի արքայութեան բանալիները, եւ ինչ որ մի անգամ կապես երկրի վրայ, կապուած պիտի լինի երկնքում: Եւ ինչ որ արձակես երկրի վրայ, արձակուած պիտի լինի երկնքում»
19 Երկնքի թագաւորութեան բանալիները քեզի պիտի տամ եւ ինչ որ երկրի վրայ կապես, երկնքի մէջ կապուած պիտի ըլլայ ու ինչ որ երկրի վրայ արձակես, երկնքի մէջ արձակուած պիտի ըլլայ»։
Եւ տաց քեզ զփականս արքայութեան երկնից. եւ զոր միանգամ կապեսցես յերկրի` եղիցի կապեալ յերկինս. եւ զոր արձակեսցես յերկրի` եղիցի արձակեալ յերկինս:

16:19: Եւ տա՛ց քեզ զփականս արքայութեան երկնից. եւ զոր միանգամ կապեսցես յերկրի, եղիցի կապեա՛լ յերկինս. եւ զոր արձակեսցե՛ս յերկրի, եղիցի արձակեա՛լ յերկինս[303]։
[303] Ոմանք. Քեզ փականս արքայութեանն։
19 Եւ քեզ պիտի տամ երկնքի արքայութեան բանալիները, եւ ինչ որ մի անգամ կապես երկրի վրայ, կապուած պիտի լինի երկնքում: Եւ ինչ որ արձակես երկրի վրայ, արձակուած պիտի լինի երկնքում»
19 Երկնքի թագաւորութեան բանալիները քեզի պիտի տամ եւ ինչ որ երկրի վրայ կապես, երկնքի մէջ կապուած պիտի ըլլայ ու ինչ որ երկրի վրայ արձակես, երկնքի մէջ արձակուած պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: и дам тебе ключи Царства Небесного: и что свяжешь на земле, то будет связано на небесах, и что разрешишь на земле, то будет разрешено на небесах.
16:19  δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
16:19. δώσω (I-shall-give) σοι (unto-thee) τὰς (to-the-ones) κλεῖδας (to-latches) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τῶν (of-the-ones) οὐρανῶν, (of-skies,"καὶ (and) ὃ (to-which) ἐὰν (if-ever) δήσῃς (thou-might-have-binded) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἔσται ( it-shall-be ) δεδεμένον (having-had-come-to-be-binded) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς, (unto-skies,"καὶ (and) ὃ (to-which) ἐὰν (if-ever) λύσῃς (thou-might-have-loosed) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἔσται ( it-shall-be ) λελυμένον (having-had-come-to-be-loosed) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς. (unto-skies)
16:19. et tibi dabo claves regni caelorum et quodcumque ligaveris super terram erit ligatum in caelis et quodcumque solveris super terram erit solutum in caelisAnd I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
19. 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.
16:19. And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven.”
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.
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:

19: и дам тебе ключи Царства Небесного: и что свяжешь на земле, то будет связано на небесах, и что разрешишь на земле, то будет разрешено на небесах.
16:19  δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
16:19. et tibi dabo claves regni caelorum et quodcumque ligaveris super terram erit ligatum in caelis et quodcumque solveris super terram erit solutum in caelis
And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
16:19. And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven.”
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 Если раньше церковь была представлена под видом здания, то теперь образ изменяется: речь о здании заменяется речью о Царстве Небесном. Образ же ключей, взятый, очевидно, от здания, применяется теперь к Царству Небесному. Последнее, таким образом, представляется опять под видом здания, в которое входят через запираемые и отпираемые двери. Выражение «Царство Небесное» означает то же, что и предшествующее — «церковь». Только последнее указывает больше на церковь с ее видимой стороны, тогда как «Царство Небесное» — на невидимую и вечную сторону церкви. О ключах ада упоминается в Откр I:18; ср. IX:1; XX:1. «Писатель изображает воскресшего Христа, как имеющего ключи ада, т. е. власть над ним, силу входить в него и освобождать из него или ввергать в него. Подобно этому и Царство Небесное приравнивается к крепости с запертыми воротами. Кто имеет ключи, тот может войти в нее, допустить или исключить. По Откр III:7, эта власть принадлежит Самому Христу. Образ имеет аналогию у Ис XXII:22 и выражает высшую власть. Иметь ключи — значит иметь абсолютное право, не оспариваемое никем. Возможно, что в словах «ключи» первоначально выражена была мысль о проникновении Петра в божественную истину. Его мысль, что Иисус есть Сын Бога Живого, была ключом, с которым Петр допускал в Христово Царство. Приводя других к той же вере, он мог также открывать им Царство в противоположность книжникам и фарисеям, которые запирали его перед глазами желавших войти в него (XXIII:13). Это место обыкновенно понимается в смысле права духовных лиц отпускать людям или удерживать за ними грехи.
Adam Clarke: Commentary on the Bible - 1831
16:19: The keys of the kingdom - By the kingdom of heaven, we may consider the true Church, that house of God, to be meant; and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners; and who they are that shall be finally excluded from heaven; and on what account. When the Jews made a man a doctor of the law, they put into his hand the key of the closet in the temple where the sacred books were kept, and also tablets to write upon; signifying, by this, that they gave him authority to teach, and to explain the Scriptures to the people. - Martin. This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of opening, i.e. preaching the doctrines of the kingdom of heaven to the Jews, Act 2:41; and to the Gentiles, Act 10:44-47; Act 11:1; Act 15:7.
Whatsoever thou shalt bind on earth - This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth, according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven; and when the priests cast the lots on earth, the priest also casts the lots in heaven. See Sohar. Leviticus fol. 26; and see Lightfoot and Schoettgen. These words will receive considerable light from Lev 13:3, Lev 13:23 : The priest shall look upon him (the leper) and pronounce him unclean. Hebrew וטמא אתו vetime otho, he shall pollute him, i.e. shall declare him polluted, from the evidences mentioned before. And in Lev 13:23 : The priest shall pronounce him clean, וטהרו הכה vetiharo hacohen, the priest shall cleanse him, i.e. declare he is clean, from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society; and, in the other, that the suspected person was clean, and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i.e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the unclean, and pronounce infallible judgment; and this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, being always according to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as Divinely ratified.
That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, etc., Dr. Lightfoot, after having given numerous instances, thus concludes: -
"To these may be added, if need were, the frequent (shall I say?) or infinite use of the phrases, אסור ומותר bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees, abundantly enough, both the frequency and the common use of this phrase, and the sense of it also; namely, first, that it is used in doctrine, and in judgments, concerning things allowed or not allowed in the law. Secondly, that to bind is the same with, to forbid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar sense, shall I call it a matter of laughter, or of madness?
To this, therefore, do these words amount: When the time was come wherein the Mosaic law, as to some part of it, was to be abolished, and left off, and, as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, Mat 18:18, a power to abolish or confirm what they thought good, and as they thought good; being taught this, and led by the Holy Spirit: as if he should say, Whatsoever ye shall bind in the law of Moses, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall loose, that is, permit, or shall teach that it is permitted and lawful, shall be lawful and permitted. Hence they bound, that is forbade, circumcision to the believers; eating of things offered to idols, of things strangled, and of blood, for a time, to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal; Act 21:24 and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees concerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever.
"Let the words be applied by way of paraphrase to the matter that was transacted at present with Peter: 'I am about to build a Gentile Church,' saith Christ, and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them; but if thou askest by what rule that Church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden; whatsoever thou grantest them shall be granted; and that under a sanction made in heaven.' Hence, in that instant, when he should use his keys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts 10, he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these.
"Those words of our Savior, Joh 20:23, Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the business is of doctrine only, not of persons; there of persons, not of doctrine. Here of things lawful or unlawful in religion, to be determined by the apostles; there of persons obstinate or not obstinate, to be punished by them, or not to be punished.
"As to doctrine, the apostles were doubly instructed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine.
"2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that, the same Spirit directing them, if they would retain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hymeneus, and Philetus, etc."
After all these evidences and proofs of the proper use of these terms, to attempt to press the word, into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be "a matter of laughter or of madness." No Church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very Church that thus abuses them.
Albert Barnes: Notes on the Bible - 1834
16:19
And I will give unto thee ... - A key is an instrument for opening a door.
He that is in possession of it has the power of access, and has a general care of a house. Hence, in the Bible, a key is used as a symbol of superintendence an emblem of power and authority. See the Isa 22:22 note; Rev 1:18; Rev 3:7 notes. The kingdom of heaven here means, doubtless, the church on earth. See the notes at Mat 3:2. When the Saviour says, therefore, he will give to Peter the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world the first to preach the gospel to both Jews and Gentiles. This was done, Acts 2:14-36; 10. The "power of the keys" was given, on this occasion, to Peter alone, solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mat 18:18. The only pre-eminence, then, that Peter had was the honor of first opening the doors of the gospel to the world.
Whatsoever thou shalt bind ... - The phrase "to bind" and "to loose" was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus, they said about gathering wood on the Sabbath day, "The school of Shammei binds it" - i. e., forbids it; "the school of Hillel looses it" - i. e., allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbade in the church should have divine authority; whatever they permitted, or commanded, should also have divine authority - that is, should be bound or loosed in heaven, or meet the approbation of God. They were to be guided infallibly in the organization of the church:
1. by the teaching of Christ, and,
2. by the teaching of the Holy Spirit.
This does not refer to persons, but to things - "whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden, and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of divine authority. Accordingly, they commanded the Gentile converts to "abstain from pollutions of idols, and from fornication, and from things strangled, and from blood" Act 15:20; and, in general, they organized the church, and directed what was to be observed and what was to be avoided. The rules laid down by them in the Acts of the Apostles and in the Epistles, in connection with the teachings of the Saviour as recorded in the evangelists, constitute the only law binding on Christians in regard to the order of the church, and the rites and ceremonies to be observed in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: give: Acts 2:14-42, Act 10:34-43, Act 15:7
the keys: Isa 22:22; Rev 1:18, Rev 3:7, Rev 9:1, Rev 20:1-3
and whatsoever: Mat 18:18; Joh 20:23; Co1 5:4, Co1 5:5; Co2 2:10; Th1 4:8; Rev 11:6
Geneva 1599
16:19 (6) And I will give unto thee the (n) keys of the kingdom of heaven: and whatsoever thou shalt (o) bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
(6) The authority of the Church is from God.
(n) A metaphor taken from stewards who carry the keys: and here is set forth the power of the ministers of the word, as (Is 22:22) says, and that power is common to all ministers, as (Mt 18:18) says, and therefore the ministry of the gospel may rightly be called the key of the kingdom of heaven.
(o) They are bound whose sins are retained; heaven is shut against them, because they do not receive Christ by faith: on the other hand, how happy are they to whom heaven is open, who embrace Christ and are delivered by him, and become fellow heirs with him!
John Gill
16:19 And I will give unto thee the keys of the kingdom of heaven,.... By the kingdom of heaven is meant the Gospel, which comes from heaven, declares the king Messiah to be come, speaks of things concerning his kingdom, is the means of setting it up, and enlarging it, displays the riches of his grace, and gives an account of the kingdom of heaven, and of persons' right unto it, and meetness for it. "The keys" of it are abilities to open and explain the Gospel truths, and a mission and commission from Christ to make use of them; and being said to be given to Peter particularly, denotes his after qualifications, commission, work, and usefulness in opening the door of faith, or preaching the Gospel first to the Jews, Acts 2:1 and then to the Gentiles, Acts 10:1 and who was the first that made use of the keys of evangelical knowledge with respect to both, after he, with the rest of the apostles, had received an enlarged commission to preach the Gospel to all nations, beginning at Jerusalem. Otherwise these keys belonged to them all alike; for to the same persons the keys, and the use of them, appertained, on whom the power of binding and loosing was bestowed; and this latter all the disciples had, as is manifest from Mt 18:18 wherefore this does not serve to establish the primacy and power of Peter over the rest of the apostles; nor do keys design any lordly domination or authority; nor did Christ allow of any such among his apostles; nor is it his will that the ministers of his word should lord it over his heritage: he only is king of saints, and head of his church; he has the key of David, with which he opens, and no man shuts, and shuts, and no man opens; and this he keeps in his own hand, and gives it to none. Peter is not the door-keeper of heaven to let in, nor keep out, whom he pleases; nor has his pretended successor the keys of hell and death; these also are only in Christ's hands: though it has been said of the pope of Rome, that if he sends millions of men to hell, none should say to him, what dost thou? but the keys here mentioned are the keys of the kingdom of heaven; or of the Gospel, which was shut up in the Jewish nation, through the ignorance, malice, and calumnies of the Scribes and Pharisees, who would neither embrace it, or enter into the kingdom of God themselves, nor suffer others that were going to enter into it; and through their taking away the key of knowledge, or the right interpretation of the word of God; and through a judicial blindness, which that nation in general was given up to: and this was shut up to the Gentiles through the natural darkness that was spread over them, and through want of a divine revelation, and persons sent of God to instruct them: but now Christ was about, and in a little time he would (for these words, with what follow, are in the future tense) give his apostles both a commission and gifts, qualifying them to open the sealed book of the Gospel, and unlock the mysteries of it, both to Jews and Gentiles, especially the latter. Keys are the ensigns of treasurers, and of stewards, and such the ministers of the Gospel are; they have the rich treasure of the word under their care, put into their earthen vessels to open and lay before others; and they are stewards of the mysteries and manifold grace of God, and of these things they have the keys. So that these words have nothing to do with church power and government in Peter, nor in the pope, nor in any other man, or set of men whatever; nor to be understood of church censures, excommunications, admissions, or exclusions of members: nor indeed are keys of any such similar use; they serve for locking and unlocking doors, and so for keeping out those that are without, and retaining those that are within, but not for the expulsion of any: but here they are used in a figurative sense, for the opening and explaining the truths of the Gospel, for which Peter had excellent gifts and abilities.
And whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. This also is not to be understood of binding, or loosing men's sins, by laying on, or taking off censures, and excommunications; but only of doctrines, or declarations of what is lawful and unlawful, free, or prohibited to be received, or practised; in which sense the words, , "bound and loosed", are used in the Talmudic writings, times without number, for that which is forbidden and declared to be unlawful, and for that which is free of use, and pronounced to be so: in multitudes of places we read of one Rabbi "binding", and of another "loosing"; thousands, and ten thousands of instances of this kind might be produced; a whole volume of extracts on this head might be compiled. Dr. Lightfoot has transcribed a great many, sufficient to satisfy any man, and give him the true sense of these phrases; and after him to mention any other is needless; yet give me leave to produce one, as it is short, and full, and explains these phrases, and points at the persons that had this power, explaining Eccles 12:11 and that clause in it, "masters of the assemblies".
"these (say they (t)) are the disciples of the wise men, who sit in different collections, and study in the law; these pronounce things or persons defiled, and these pronounce things or persons clean, "these bind, and these loose"; these reject, or pronounce persons or things profane, and these declare them right.''
And a little after,
"get thyself an heart to hear the words of them that pronounce unclean, and the words of them that pronounce clean; the words of them that "bind", and the words of them that "loose"; the words of them that reject, and the words of them that declare it right''
But Christ gave a greater power of binding and loosing, to his disciples, than these men had, and which they used to better purpose. The sense of the words is this, that Peter, and so the rest of the apostles, should be empowered with authority from him, and so directed by his Holy Spirit, that whatever they bound, that is, declared to be forbidden, and unlawful, should be so: and that whatever they loosed, that is, declared to be lawful, and free of use, should be so; and accordingly they bound some things which before were loosed, and loosed some things which before were bound; for instance, they bound, that is, prohibited, or declared unlawful, the use of circumcision, which before, and until the death of Christ, was enjoined the natural seed of Abraham; but that, and all ceremonies, being abolished by the death of Christ, they declared it to be nothing, and of no avail, yea, hurtful and pernicious; that whoever was circumcised, Christ profited him nothing, and that he was a debtor to do the whole law: they affirmed, that the believing Gentiles were not to be troubled with it; that it was a yoke not fit to be put upon their necks, which they, and their fathers, were not able to bear, Gal 5:1. They bound, or forbid the observance of days, months, times, and years; the keeping holy days, new moons, and sabbaths, which had been used in the Jewish church for ages past; such as the first day of the new year, and of every month, the day of atonement, the feasts of the passover, pentecost, and tabernacles, the jubilee year, the sabbatical year, and seventh day sabbath, Gal 4:9. They loosed, or declared lawful and free, both civil and religious conversation between Jews and Gentiles; whereas, before, the Jews had no dealings with the Gentiles, nor would not enter into their houses, nor keep company with them, would have no conversation with them; neither eat, nor drink with them; but now it was determined and declared, that no man should be called common, or unclean; and that in Christ Jesus, and in his church, there is no distinction of Jew and Gentile, Acts 10:28. They also loosed, or pronounced lawful, the eating of any sort of food, without distinction, even that which was before counted common and unclean, being persuaded by the Lord Jesus Christ, by the words he said, Mt 15:11. They asserted, that there is nothing unclean of itself; and that the kingdom of God is not meat and drink; or that true religion does not lie in the observance of those things; that every creature of God is good, and fit for food, and nothing to be refused, or abstained from, on a religious account, provided it be received with thanksgiving, Rom 14:14. And these things now being by them bound or loosed, pronounced unlawful or lawful, are confirmed as such by the authority of God, and are so to be considered by us.
(t) T. Bab. Chagiga, fol. 3. 2.
John Wesley
16:19 I will give thee the keys of the kingdom of heaven - Indeed not to him alone, (for they were equally given to all the apostles at the same time, Jn 20:21-23;) but to him were first given the keys both of doctrine and discipline. He first, after our Lord's resurrection, exercised the apostleship, Acts 1:15. And he first by preaching opened the kingdom of heaven, both to the Jews, Acts 2:14 &c., and to the Gentiles, Acts 10:34 &c. Under the term of binding and loosing are contained all those acts of discipline which Peter and his brethren performed as apostles: and undoubtedly what they thus performed on earth, God confirmed in heaven. Mt 18:18.
Robert Jamieson, A. R. Fausset and David Brown
16:19 And I will give unto thee the keys of the kingdom of heaven--the kingdom of God about to be set up on earth
and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven--Whatever this mean, it was soon expressly extended to all the apostles (Mt 18:18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on Mt 18:18. One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles--a thing conclusive against the Romish claims in behalf of that apostle.
16:2016:20: Յայնժամ սաստեա՛ց աշակերտացն, զի մի՛ ումեք ասասցեն՝ թէ նա՛ է Քրիստոսն[304]։ [304] Ոմանք. Ասիցեն՝ թէ նա։
20 Այն ժամանակ խստիւ պատուիրեց աշակերտներին, որ ոչ ոքի չասեն, թէ ինքն է Քրիստոսը:
20 Ապա աշակերտներուն պատուիրեց, որ մարդո՛ւ չըսեն թէ ինք Քրիստոսն* է։
Յայնժամ սաստեաց աշակերտացն, զի մի՛ ումեք ասասցեն թէ նա է [53]Քրիստոսն:

16:20: Յայնժամ սաստեա՛ց աշակերտացն, զի մի՛ ումեք ասասցեն՝ թէ նա՛ է Քրիստոսն[304]։
[304] Ոմանք. Ասիցեն՝ թէ նա։
20 Այն ժամանակ խստիւ պատուիրեց աշակերտներին, որ ոչ ոքի չասեն, թէ ինքն է Քրիստոսը:
20 Ապա աշակերտներուն պատուիրեց, որ մարդո՛ւ չըսեն թէ ինք Քրիստոսն* է։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Тогда (Иисус) запретил ученикам Своим, чтобы никому не сказывали, что Он есть Иисус Христос.
16:20  τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός.
16:20. Τότε (To-the-one-which-also) ἐπετίμησεν (it-upon-valuated-unto) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) ἵνα (so) μηδενὶ (unto-lest-moreover-one) εἴπωσιν (they-might-have-had-said) ὅτι (to-which-a-one) αὐτός (it) ἐστιν (it-be) ὁ (the-one) χριστός. (Anointed)
16:20. tunc praecepit discipulis suis ut nemini dicerent quia ipse esset Iesus ChristusThen he commanded his disciples, that they should tell no one that he was Jesus the Christ.
20. Then charged he the disciples that they should tell no man that he was the Christ.
16:20. Then he instructed his disciples that they should tell no one that he is Jesus the Christ.
16:20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.
Then charged he his disciples that they should tell no man that he was Jesus the Christ:

20: Тогда (Иисус) запретил ученикам Своим, чтобы никому не сказывали, что Он есть Иисус Христос.
16:20  τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός.
16:20. tunc praecepit discipulis suis ut nemini dicerent quia ipse esset Iesus Christus
Then he commanded his disciples, that they should tell no one that he was Jesus the Christ.
16:20. Then he instructed his disciples that they should tell no one that he is Jesus the Christ.
16:20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 (Мк VIII:30; Лк IX:21). Марк и Лука, пропуская изложенное у Матфея в ст. 17–19 и связывая VIII:30 (Мк,) и IX:21 (Лк) с предыдущею своею речью, говорят о том же, о чем и Матфей, но выражаются совершенно иначе, чем он. Если бы Матфей здесь только повторил слова Марка и Луки, то речь евангелиста относилась бы к запрещению говорить о том, что сказано было Христом Петру. Но так как Христос запретил говорить не об этом, а о том, что Он — Христос, то Матфей изменяет выражения peri autou — «О Нем» (Марк) и touto — его (Лука) и говорит точно: ina mhdeni eipwsin oti autoV estin o CristoV (чтобы никому не сказывали, что Он есть Христос), чего нет у других синоптиков, выражения которых, однако, столь же точны, как и у Матфея. Этот стих составляет переход к дальнейшему учению о том, в чем заключается истинный смысл приписанного Христу Петром и без сомнения, другими учениками, достоинства. Что Иисус есть Христос, Мессия, Сын Божий, это еще могло быть понятно и ученикам, и народу. Но что с такими названиями соединялись предопределенные Христу страдания, это было непонятно даже и самим ученикам. Если бы ученики преждевременно раскрыли пред народом мысль о страдающем Христе, то это могло бы помешать исполнению божественных предначертаний о страданиях и, таким образом, сделать как бы неполным истинное и правильное осуществление мессианской идеи. Поэтому Спаситель, как видно из выражений евангелистов, настойчиво и строго запрещает ученикам говорить о том, что им было открыто не плотью и кровью, а Отцом Его Небесным.
Adam Clarke: Commentary on the Bible - 1831
16:20: Then charged he his disciples - ΔιεϚειλατο, he strictly charged them. Some very good MSS. have επετιμησεν, he severely charged - comminatus est, - he threatened. These are the readings of the Cod. Bezae, both in the Greek and Latin.
The Christ - The common text has Jesus the Christ; but the word Jesus is omitted by fifty-four MSS., some of which are not only of the greatest authority, but also of the greatest antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Slavonic, six copies of the Itala, and several of the fathers. The most eminent critics approve of this omission, and Griesbach has left it out of the text in both his editions. I believe the insertion of it here to be wholly superfluous and improper; for the question is, Who is this Jesus? Peter answers, He is, ὁ ΧριϚος, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter's testimony in Mat 16:16 : Thou art the Christ - Jesus here says, Tell no man that I am the Christ, i.e. the Messiah; as the time for his full manifestation was not yet come; and he was not willing to provoke the Jewish malice, or the Roman envy, by permitting his disciples to announce him as the Savior of a lost world. He chose rather to wait, till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction.
Albert Barnes: Notes on the Bible - 1834
16:20
Then charged ... - That is, he commanded them.
Mar 8:30 and Luke Luk 9:21 say (in Greek) that he strictly or severely charged them. He laid emphasis on it, as a matter of much importance. The reason of this seems to be that his time had not fully come; that he was not willing to rouse the Jewish malice, and to endanger his life, by having it proclaimed that he was the Messiah. The word "Jesus" is wanting in many manuscripts, and should probably be omitted: "Then he charged them strictly to tell no man that he was the Christ or Messiah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: charged: Mat 8:4, Mat 17:9; Mar 8:30, Mar 9:9; Luk 9:21, Luk 9:36
Jesus: Joh 1:41, Joh 1:45, Joh 20:31; Act 2:36; Jo1 2:22, Jo1 5:1
Geneva 1599
16:20 (7) Then charged he his disciples that they should tell no man that he was Jesus the Christ.
(7) Men must first learn, and then teach.
John Gill
16:20 Then charged he his disciples,.... When Peter had so freely and fully confessed him to be the Messiah, and which was the sense of all the disciples; and when Christ had expressed his approbation of his confession, and had promised such great and excellent things upon it, he gave a strict charge unto his disciples,
that they should tell no man that he was Jesus the Christ. The word Jesus is not in some copies; and is left out in the Syriac, Arabic, and Persic versions; nor does it seem absolutely necessary; it was enough to charge them to tell no man that he was the Messiah: his reasons for it might be, lest his enemies, the Scribes and Pharisees, should be the more provoked and incensed against him, and seek his death before his time; and lest the jealousy of the Romans should be stirred up, who might fear he would set up himself against Caesar, as king of the Jews, which might lead them to take measures obstructive of his further designs; and lest some persons, hearing of this, should rise and proclaim him king of the Jews, who were big with the notion of the Messiah being a temporal prince: and moreover, because the disciples were to attest the truth of this after his resurrection; and he chose, for the present, that the people should collect this from his own ministry and miracles, which were sufficient to lead them into the knowledge of it, without any declarations of their's: and though they were possessed of true faith in him, as such, for themselves, as yet they had not the gifts and abilities to defend those doctrines respecting his person, and his offices, they had after the Spirit was poured down upon them.
John Wesley
16:20 Then charged he his disciples to tell no one that he was the Christ - Jesus himself had not said it expressly even to his apostles, but left them tb infer it from his doctrine and miracles. Neither was it proper the apostles should say this openly, before that grand proof of it, his resurrection. If they had, they who believed them would the more earnestly have sought to take and make him a king: and they who did not believe them would the snore vehemently have rejected and opposed such a Messiah.
Robert Jamieson, A. R. Fausset and David Brown
16:20 Then charged he his disciples that they should tell no man that he was Jesus the Christ--Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.
Announcement of His Approaching Death and Rebuke of Peter (Mt 16:21-28).
The occasion here is evidently the same.
16:2116:21: Յա՛յնմ հետէ սկսաւ Յիսուս ցուցանել աշակերտացն, թէ պա՛րտ է նմա երթալ յԵրուսաղէմ, եւ բազո՛ւմ չարչարանս չարչարել եւ անարգե՛լ ՚ի քահանայապետից եւ ՚ի դպրաց եւ ՚ի ծերոց ժողովրդեանն, եւ սպանանե՛լ, եւ յերի՛ր աւուր յառնել[305]։ [305] Ոսկան յաւելու. Աշակերտացն իւրոց։ Ոմանք. Եւ թէ բազում... չարչարել ՚ի քահա՛՛։ ՚Ի լուս՛՛. Եւ անարգիլ։
21 Դրանից յետոյ Յիսուս սկսեց յստակօրէն յայտնել աշակերտներին, թէ պէտք է, որ ինքը Երուսաղէմ գնայ, բազում չարչարանքներ կրի եւ անարգուի քահանայապետներից, օրէնսգէտներից, ժողովրդի ծերերից, սպանուի եւ երրորդ օրը յարութիւն առնի
21 Անկէ յետոյ Յիսուս իր աշակերտներուն ցուցուց թէ՝ պէտք է որ ինք Երուսաղէմ երթայ ու շատ չարչարանքներ կրէ ծերերէն եւ քահանայապետներէն ու դպիրներէն եւ սպաննուի ու երրորդ օրը յարութիւն առնէ։
Յայնմ հետէ սկսաւ Յիսուս ցուցանել աշակերտացն թէ պարտ է նմա երթալ յԵրուսաղէմ, եւ բազում չարչարանս չարչարել ի քահանայապետից եւ ի դպրաց եւ ի ծերոց [54]ժողովրդեանն եւ սպանանել, եւ յերիր աւուր յառնել:

16:21: Յա՛յնմ հետէ սկսաւ Յիսուս ցուցանել աշակերտացն, թէ պա՛րտ է նմա երթալ յԵրուսաղէմ, եւ բազո՛ւմ չարչարանս չարչարել եւ անարգե՛լ ՚ի քահանայապետից եւ ՚ի դպրաց եւ ՚ի ծերոց ժողովրդեանն, եւ սպանանե՛լ, եւ յերի՛ր աւուր յառնել[305]։
[305] Ոսկան յաւելու. Աշակերտացն իւրոց։ Ոմանք. Եւ թէ բազում... չարչարել ՚ի քահա՛՛։ ՚Ի լուս՛՛. Եւ անարգիլ։
21 Դրանից յետոյ Յիսուս սկսեց յստակօրէն յայտնել աշակերտներին, թէ պէտք է, որ ինքը Երուսաղէմ գնայ, բազում չարչարանքներ կրի եւ անարգուի քահանայապետներից, օրէնսգէտներից, ժողովրդի ծերերից, սպանուի եւ երրորդ օրը յարութիւն առնի
21 Անկէ յետոյ Յիսուս իր աշակերտներուն ցուցուց թէ՝ պէտք է որ ինք Երուսաղէմ երթայ ու շատ չարչարանքներ կրէ ծերերէն եւ քահանայապետներէն ու դպիրներէն եւ սպաննուի ու երրորդ օրը յարութիւն առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: С того времени Иисус начал открывать ученикам Своим, что Ему должно идти в Иерусалим и много пострадать от старейшин и первосвященников и книжников, и быть убиту, и в третий день воскреснуть.
16:21  ἀπὸ τότε ἤρξατο ὁ ἰησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς ἱεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
16:21. ΑΠΟ (Off) ΤΟΤΕ (to-the-one-which-also) ἤρξατο ( it-firsted ,"Ἰησοῦς (an-Iesous) Χριστὸς (Anointed,"δεικνύειν (to-show) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) ὅτι (to-which-a-one) δεῖ (it-bindeth) αὐτὸν (to-it) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) ἀπελθεῖν (to-have-had-came-off) καὶ (and) πολλὰ ( to-much ) παθεῖν (to-have-had-experienced) ἀπὸ (off) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) καὶ (and) ἀρχιερέων (of-first-sacreders-of) καὶ (and) γραμματέων (of-letterers-of,"καὶ (and) ἀποκτανθῆναι (to-have-been-killed-off,"καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) ἐγερθῆναι. (to-have-been-roused)
16:21. exinde coepit Iesus ostendere discipulis suis quia oporteret eum ire Hierosolymam et multa pati a senioribus et scribis et principibus sacerdotum et occidi et tertia die resurgereFrom that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again.
21. From that time began Jesus to shew 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, and the third day be raised up.
16:21. From that time, Jesus began to reveal to his disciples that it was necessary for him to go to Jerusalem, and to suffer much from the elders and the scribes and the leaders of the priests, and to be killed, and to rise again on the third day.
16:21. From that time forth began Jesus to shew 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, and be raised again the third day.
From that time forth began Jesus to shew 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, and be raised again the third day:

21: С того времени Иисус начал открывать ученикам Своим, что Ему должно идти в Иерусалим и много пострадать от старейшин и первосвященников и книжников, и быть убиту, и в третий день воскреснуть.
16:21  ἀπὸ τότε ἤρξατο ὁ ἰησοῦς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς ἱεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
16:21. exinde coepit Iesus ostendere discipulis suis quia oporteret eum ire Hierosolymam et multa pati a senioribus et scribis et principibus sacerdotum et occidi et tertia die resurgere
From that time Jesus began to shew to his disciples, that he must go to Jerusalem, and suffer many things from the ancients and scribes and chief priests, and be put to death, and the third day rise again.
16:21. From that time, Jesus began to reveal to his disciples that it was necessary for him to go to Jerusalem, and to suffer much from the elders and the scribes and the leaders of the priests, and to be killed, and to rise again on the third day.
16:21. From that time forth began Jesus to shew 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, and be raised again the third day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 (Мк VIII:31; Лк IX:22). Галилейское служение Христа простому народу теперь окончилось. — Слово «старейшины» или «пресвитеры» первоначально прилагалось к таким старым людям, которые могли быть в совете пригодными представителями остального народонаселения. Но задолго до времени Христа название перестало означать возраст и сделалось названием должности. Оно означало лиц, которые считались пригодными, по своему высокому или влиятельному положению в обществе, войти в состав сената. Старейшины Синедриона были, без сомнения, главными лицами в государстве. Они были как бы шейхами народа. Слово «шейх» значит «старик».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 From that time forth 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, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

We have here Christ's discourse with his disciples concerning his own sufferings; in which observe,

I. Christ's foretelling of his sufferings. Now he began to do it, and from this time he frequently spake of them. Some hints he had already given of his sufferings, as when he said, Destroy this temple: when he spake of the Son of man being lifted up, and of eating his flesh, and drinking his blood: but now he began to show it, to speak plainly and expressly of it. Hitherto he had not touched upon this, because the disciples were weak, and could not well bear the notice of a thing so very strange, and so very melancholy; but now that they were more ripe in knowledge, and strong in faith, he began to tell them this. Note, Christ reveals his mind to his people gradually, and lets in light as they can bear it, and are fit to receive it.

From that time, when they had made that full confession of Christ, that he was the Son of God, then he began to show them this. When he found them knowing in one truth, he taught them another; for to him that has, shall be given. Let them first be established in the principles of the doctrine of Christ, and then go on to perfection, Heb. vi. 1. If they had not been well grounded in the belief of Christ's being the Son of God, it would have been a great shaking to their faith. All truths are not to be spoken to all persons at all times, but such as are proper and suitable to their present state. Now observe,

1. What he foretold concerning his sufferings, the particulars and circumstances of them, and all surprising.

(1.) The place where he should suffer. He must go to Jerusalem, the head city, the holy city, and suffer there. Though he lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered, there therefore he must die, who is the great sacrifice.

(2.) The persons by whom he should suffer; the elders, and chief priests, and scribes; these made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people. Those that should have been most forward in owning and admiring Christ, were the most bitter in persecuting him. It was strange that men of knowledge in the scripture, who professed to expect the Messiah's coming, and pretended to have something sacred in their character, should use him thus barbarously when he did come. It was the Roman power that condemned and crucified Christ, but he lays it at the door of the chief priests and scribes, who were the first movers.

(3.) What he should suffer; he must suffer many things, and be killed. His enemies' insatiable malice, and his own invincible patience, appear in the variety and multiplicity of his sufferings (he suffered many things) and in the extremity of them; nothing less than his death would satisfy them, he must be killed. The suffering of many things, if not unto death, is more tolerable; for while there is life, there is hope; and death, without such prefaces, would be less terrible; but he must first suffer many things, and then be killed.

(4.) What should be the happy issue of all his sufferings; he shall be raised again the third day. As the prophets, so Christ himself, when he testified beforehand his sufferings, testified withal the glory that should follow, 1 Pet. i. 11. His rising again the third day proved him to be the Son of God, notwithstanding his sufferings; and therefore he mentions that, to keep up their faith. When he spoke of the cross and the shame, he spoke in the same breath of the joy set before him, in the prospect of which he endured the cross, and despised the shame. Thus we must look upon Christ's suffering for us, trace in it the way to his glory; and thus we must look upon our suffering for Christ, look through it to the recompence of reward. If we suffer with him, we shall reign with him.

2. Why he foretold his sufferings. (1.) To show that they were the product of an eternal counsel and consent; were agreed upon between the Father and the Son from eternity; Thus is behoved Christ to suffer. The matter was settled in the determinate counsel and foreknowledge, in pursuance of his own voluntary susception and undertaking for our salvation; his sufferings were no surprise to him, did not come upon him as a snare, but he had a distinct and certain foresight of them, which greatly magnifies his love, John xviii. 4. (2.) To rectify the mistakes which his disciples had imbibed concerning the external pomp and power of his kingdom. Believing him to be the Messiah, they counted upon nothing but dignity and authority in the world; but here Christ reads them another lesson, tells them of the cross and sufferings; nay, that the chief priests and the elders, whom, it is likely, they expected to be the supports of the Messiah's kingdom, should be its great enemies and persecutors; this would give them quite another idea of that kingdom which they themselves had preached the approach of; and it was requisite that this mistake should be rectified. Those that follow Christ must be dealt plainly with, and warned not to expect great things in this world. (3.) It was to prepare them for the share, at least, of sorrow and fear, which they must have in his sufferings. When he suffered many things, the disciples could not but suffer some; if their Master be killed, they will be seized with terror; let them know it before, that they may provide accordingly, and, being fore-warned, may be fore-armed.

II. The offence which Peter took at this he said, Be it far from thee, Lord: probably he spake the sense of the rest of the disciples, as before, for he was chief speaker. He took him, and began to rebuke him. Perhaps Peter was a little elevated with the great things Christ had how said unto him, which made him more bold with Christ than did become him; so hard is it to keep the spirit low and humble in the midst of great advancements!

1. It did not become Peter to contradict his Master, or take upon him to advise him; he might have wished, that, if it were possible, this cup might pass away, without saying so peremptorily, This shall not be, when Christ had said, It must be. Shall any teach God knowledge? He that reproveth God, let him answer it. Note, When God's dispensations are either intricate or cross to us, it becomes us silently to acquiesce in, and not to prescribe to, the divine will; God knows what he has to do, without our teaching. Unless we know the mind of the Lord, it is not for us to be his counsellors, Rom. xi. 34.

2. It savoured much of fleshly wisdom, for him to appear so warmly against suffering, and to startle thus at the offence of the cross. It is the corrupt part of us, that is thus solicitous to sleep in a whole skin. We are apt to look upon sufferings as they relate to this present life, to which they are uneasy; but there are other rules to measure them by, which, if duly observed, will enable us cheerfully to bear them, Rom. viii. 18. See how passionately Peter speaks: "Be it far from thee, Lord. God forbid, that thou shouldst suffer and be killed; we cannot bear the thoughts of it." Master, spare thyself: so it might be read; hileos soi, kyrie--"Be merciful to thyself, and then no one else can be cruel to thee; pity thyself, and then this shall not be to thee." He would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. He intimates, likewise, the improbability of the thing, humanly speaking; "This shall not be unto thee. It is impossible that one who hath so great an interest in the people as thou hast, should be crushed by the elders, who fear the people: this can never be; we that have followed thee, will fight for thee, if occasion be; and there are thousands that will stand by us."

III. Christ's displeasure against Peter for this suggestion of his, v. 23. We do not read of any thing said or done by any of his disciples, at any time, that he resented so much as this, though they often offended.

Observe, 1. How he expressed his displeasure: He turned upon Peter, and (we may suppose) with a frown said, Get thee behind me, Satan. He did not so much as take time to deliberate upon it, but gave an immediate reply to the temptation, which was such as made it to appear how ill he took it. Just now, he had said, Blessed art thou, Simon, and had even laid him in his bosom; but here, Get thee behind me, Satan; and there was cause for both. Note, A good man may by a surprise of temptation soon grow very unlike himself. He answered him as he did Satan himself, ch. iv. 10. Note, (1.) It is the subtlety of Satan, to send temptations to us by the unsuspected hands of our best and dearest friends. Thus he assaulted Adam by Eve, Job by his wife, and here Christ by his beloved Peter. It concerns us therefore not to be ignorant of his devices, but to stand against his wiles and depths, by standing always upon our guard against sin, whoever moves us to it. Even the kindnesses of our friends are often abused by Satan, and made use of as temptations to us. (2.) Those who have their spiritual senses exercised, will be aware of the voice of Satan, even in a friend, a disciple, a minister, that dissuades them from their duty. We must not regard who speaks, so much as what is spoken; we should learn to know the devil's voice when he speaks in a saint as well as when he speaks in a serpent. Whoever takes us off from that which is good, and would have us afraid of doing too much for God, speaks Satan's language. (3.) We must be free and faithful in reproving the dearest friend we have, that saith or doth amiss, though it may be under colour of kindness to us. We must not compliment, but rebuke, mistaken courtesies. Faithful are the wounds of a friend. Such smitings must be accounted kindnesses, Ps. cxli. 5. (4.) Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not parleyed with.

2. What was the ground of this displeasure; why did Christ thus resent a motion that seemed not only harmless, but kind? Two reasons are given:

(1.) Thou art an offence to me--Skandalon mou ei--Thou art my hindrance (so it may be read); "thou standest in my way." Christ was hastening on in the work of our salvation, and his heart was so much upon it, that he took it ill to be hindered, or tempted to start back from the hardest and most discouraging part of his undertaking. So strongly was he engaged for our redemption, that they who but indirectly endeavoured to divert him from it, touched him in a very tender and sensible part. Peter was not so sharply reproved for disowning and denying his Master in his sufferings as he was for dissuading him from them; though that was the defect, this the excess, of kindness. It argues a very great firmness and resolution of mind in any business, when it is an offence to be dissuaded, and a man will not endure to hear any thing to the contrary; like that of Ruth, Entreat me not to leave thee. Note, Our Lord Jesus preferred our salvation before his own ease and safety; for even Christ pleased not himself (Rom. xv. 3); he came into the world, not to spare himself, as Peter advised, but to spend himself.

See why he called Peter Satan, when he suggested this to him; because, whatever stood in the way of our salvation, he looked upon as coming from the devil, who is a sworn enemy to it. The same Satan that afterward entered into Judas, maliciously to destroy him in his undertaking, here prompted Peter plausibly to divert him from it. Thus he changes himself into an angel of light.

Thou art an offence to me. Note, [1.] Those that engage in any great good work must expect to meet with hindrance and opposition from friends and foes, from within and from without. [2.] Those that obstruct our progress in any duty must be looked upon as an offence to us. Then we do the will of God as Christ did, whose meat and drink it was to do it, when it is a trouble to us to be solicited from our duty. Those that hinder us from doing or suffering for God, when we are called to it, whatever they are in other things in that they are Satans, adversaries to us.

(2.) Thou savourest not the things that are of God, but those that are of men. Note, [1.] The things that are of God, that is, the concerns of his will and glory, often clash and interfere with the things that are of men, that is, with our own wealth, pleasure, and reputation. While we mind Christian duty as out way and work, and the divine favour as our end and portion, we savour the things of God; but if these be minded, the flesh must be denied, hazards must be run and hardships borne; and here is the trial which of the two we savour. [2.] Those that inordinately fear, and industriously decline suffering for Christ, when they are called to it, savour more of the things of man than of the things of God; they relish those things more themselves, and make it appear to others that they do so.
Adam Clarke: Commentary on the Bible - 1831
16:21: From that time forth began Jesus, etc. - Before this time our Lord had only spoken of his death in a vague and obscure manner, see Mat 12:40, because he would not afflict his disciples with this matter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.
Albert Barnes: Notes on the Bible - 1834
16:21: See also Mar 7:31-33; Luk 9:22. "From that time forth." This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced, and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them they would never have followed him. Their minds Were not prepared for it. They expected a temporal, triumphant prince as the Messiah. He first, therefore, convinced them that he was the Christ, and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.
Elders - The men of the great council or Sanhedrin. See the notes at Mat 5:7.
Chief priests and scribes - See the notes at Mat 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: began: Mat 17:22, Mat 17:23, Mat 20:17-19, Mat 20:28, Mat 26:2; Mar 8:31, Mar 9:31, Mar 9:32, Mar 10:32-34; Luk 9:22, Luk 9:31, Luk 9:44, Luk 9:45, Luk 18:31-34, Luk 24:6, Luk 24:7, Luk 24:26, Luk 24:27, Luk 24:46; Co1 15:3, Co1 15:4
chief priests: Mat 26:47, Mat 27:12; ch1 24:1-19; Neh 12:7
and be: Mat 27:63; Joh 2:19-21; Act 2:23-32
Geneva 1599
16:21 (8) From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the (p) elders and chief priests and scribes, and be killed, and be raised again the third day.
(8) The minds of men are at this time to be prepared and made ready against the stumbling block of persecution.
(p) It was a name of dignity and not of age: and it is used for those who were the judges, whom the Hebrews call the Sanhedrin.
John Gill
16:21 From that time forth began Jesus to show unto his disciples,.... From the time that Peter made the confession concerning Jesus, as that he was the Messiah, and Son of God, and which things were clear to all the apostles, he began to teach them more expressly, and to point out to them more clearly, and plainly, his sufferings and death, than he had done before: and this he chose to do now, partly because that their faith in him was well grounded and established, so that they were the better able to bear these things he told them, which before might have been more staggering and discouraging to them; and partly, that being forewarned of them, they would not be so shocking when they came to pass: as also to destroy all their expectations of a temporal kingdom, which they might now be big with, he having so fully and freely owned himself to be the Messiah: and this also furnishes out some reasons why Jesus would not have his disciples, for the present, declare him to be the Messiah, that his death might not, by any means, be prevented, which was so necessary; since, should the princes of the world know him, they would not crucify him: and besides, seeing he was to suffer, and die, and rise again for the salvation of his people, it was proper that all this should be over before he was so publicly declared to be the Messiah, the Saviour, and Redeemer.
How that he must go to Jerusalem: the metropolis of the nation, where the great sanhedrim sat, who only could take cognizance of him, under the imputation of a false prophet, and condemn him to death, and which therefore would be in the most public manner; and though it would add to his reproach, would leave no room to be doubted of. The word "must", not only belongs to his going to Jerusalem, but to his sufferings, death, and resurrection; all which must be because of the immutable decree of God, the council, and covenant of grace, and peace, the prophecies of the Old Testament, and the redemption and salvation of God's elect; these required them, and made them absolutely necessary:
and suffer many things of the elders, chief priests, and Scribes: who would lie in wait for him, send persons to apprehend him, insult, reproach, and despitefully use him; load him with false charges, accusations, and calumnies, and deliver him to the Gentiles, to be mocked, scourged, and crucified: and this is aggravated as what would be done to him, not by the common people, or the dregs of them, but by the principal men of the city, by the sanhedrim, which consisted of the "elders" of the people, their senators; for this is not a name of age, but of office and dignity; and of the "chief priests", the principal of them, those of the greatest note among them, who were chosen members of the grand council; and of "the Scribes", a set of men in high esteem for their learning and wisdom:
and be killed; signifying, that he should not die a natural death, but that his life should be taken from him in a cruel and violent manner, without any regard to law or justice; indeed, that he should be properly murdered; but for the comfort of his disciples, and that they might not be overmuch pressed and cast down, at the hearing of these things, he adds,
and be raised again the third day according to the Scriptures of the Old Testament, and the type of Jonas.
John Wesley
16:21 From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. Favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mk 8:31; Lk 9:22.
Robert Jamieson, A. R. Fausset and David Brown
16:21 From that time forth began Jesus to show unto his disciples--that is, with an explicitness and frequency He had never observed before.
how that he must go unto Jerusalem and suffer many things--"and be rejected," (Mk 8:31; Lk 9:22).
of the elders and chief priests and scribes--not as before, merely by not receiving Him, but by formal deeds.
and be killed, and be raised again the third day--Mark (Mk 8:32) adds, that "He spake that saying openly"--"explicitly," or "without disguise."
16:2216:22: Եւ առեալ զնա մեկուսի՝ Պետրոսի, սկսաւ կագե՛լ ընդ նմա՝ եւ ասել. Քա՛ւ լիցի քեզ Տէր, մի՛ եղիցի քեզ այդ։
22 Եւ Պետրոսը նրան մի կողմ տանելով՝ սկսեց վիճել նրա հետ ու ասել. «Քա՛ւ լիցի քեզ, Տէ՛ր, այդ քեզ չի պատահի»
22 Պետրոս մէկդի առաւ զանիկա եւ սկսաւ յանդիմանել զանիկա ու ըսել. «Քաւ լիցի, Տէ՛ր, այդ բանը քեզի չըլլայ»։
Եւ առեալ զնա մեկուսի Պետրոսի` սկսաւ կագել ընդ նմա եւ ասել. Քաւ լիցի քեզ, Տէր, մի՛ եղիցի քեզ այդ:

16:22: Եւ առեալ զնա մեկուսի՝ Պետրոսի, սկսաւ կագե՛լ ընդ նմա՝ եւ ասել. Քա՛ւ լիցի քեզ Տէր, մի՛ եղիցի քեզ այդ։
22 Եւ Պետրոսը նրան մի կողմ տանելով՝ սկսեց վիճել նրա հետ ու ասել. «Քա՛ւ լիցի քեզ, Տէ՛ր, այդ քեզ չի պատահի»
22 Պետրոս մէկդի առաւ զանիկա եւ սկսաւ յանդիմանել զանիկա ու ըսել. «Քաւ լիցի, Տէ՛ր, այդ բանը քեզի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: И, отозвав Его, Петр начал прекословить Ему: будь милостив к Себе, Господи! да не будет этого с Тобою!
16:22  καὶ προσλαβόμενος αὐτὸν ὁ πέτρος ἤρξατο ἐπιτιμᾶν αὐτῶ λέγων, ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο.
16:22. καὶ (And) προσλαβόμενος ( having-had-taken-toward ) αὐτὸν (to-it,"ὁ (the-one) Πέτρος (a-Petros," ἤρξατο ( it-firsted ) ἐπιτιμᾷν (to-upon-valuate-unto) αὐτῷ (unto-it) λέγων (forthing,"Ἵλεώς (Unto-conciliated) σοι, (unto-thee,"κύριε: (Authority-belonged,"οὐ (not) μὴ (lest) ἔσται ( it-shall-be ) σοι (unto-thee) τοῦτο. (the-one-this)
16:22. et adsumens eum Petrus coepit increpare illum dicens absit a te Domine non erit tibi hocAnd Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee.
22. And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee.
16:22. And Peter, taking him aside, began to rebuke him, saying, “Lord, may it be far from you; this shall not happen to you.”
16:22. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee:

22: И, отозвав Его, Петр начал прекословить Ему: будь милостив к Себе, Господи! да не будет этого с Тобою!
16:22  καὶ προσλαβόμενος αὐτὸν ὁ πέτρος ἤρξατο ἐπιτιμᾶν αὐτῶ λέγων, ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο.
16:22. et adsumens eum Petrus coepit increpare illum dicens absit a te Domine non erit tibi hoc
And Peter taking him, began to rebuke him, saying: Lord, be it far from thee, this shall not be unto thee.
16:22. And Peter, taking him aside, began to rebuke him, saying, “Lord, may it be far from you; this shall not happen to you.”
16:22. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Мк VIII:32 только один прибавляет слова: «и говорил о сем открыто». — Слов, которые произнес Петр, Марк не помещает, и они встречаются у одного только Матфея. Возражение Петра основывалось на том, что его исповедание было совершенно противоположно настоящей речи Христа о Его страданиях.
Adam Clarke: Commentary on the Bible - 1831
16:22: Then Peter took him - Προσλαβομενος - took him up - suddenly interrupted him, as it were calling him to order - see Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner - to embrace; but Mr. Wakefield's translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration upon every subject, must of necessity be often in the wrong.
Be it far from thee Lord - Ιλεως σοι Κυριε. Be merciful to thyself Lord. Pity thyself - So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf which he had often exorted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's fellow, (Zac 13:7), nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee - thou didst not give thy life for the sin of the world - it would be injustice to cause the innocent to suffer thus for the guilty. But what saith God? His soul shall be made an offering for sin - he shall taste death for every man - the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises!
Albert Barnes: Notes on the Bible - 1834
16:22
Then Peter took him - This may mean either that he interrupted him, or that he took him aside, or that he took him by the hand as a friend.
This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of Jesus' death. He expected, moreover, that he would be the triumphant Messiah. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word "rebuke" here means to admonish or earnestly to entreat, as in Luk 17:3. It does not mean that Peter assumed authority over Christ, but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: began: Mat 16:16, Mat 16:17, Mat 26:51-53; Mar 8:32; Joh 13:6-8
Be it far from thee: Gr. Pity thyself, Kg1 22:13; Act 21:11-13
Geneva 1599
16:22 Then Peter (q) took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
(q) Took him by the hand and led him aside, as they used to do, which meant to talk familiarly with one.
John Gill
16:22 Then Peter took him,.... The Arabic version reads it, "called to him": the Ethiopic, "answered him"; and the Syriac, "led him"; he took him aside, by himself; and as the Persic version, "privately said to him", or he took him by the hand in a familiar way, to expostulate with him, and dissuade him from thinking and talking of any such things;
and began to rebuke him: reprove and chide him, forgetting himself and his distance; though he did it not out of passion and ill will, but out of tenderness and respect; looking upon what Christ had said, unworthy of him, and as what was scarce probable or possible should ever befall him, who was the Son of the living God, and overlooking his resurrection from the dead, and being ignorant at present of the end of Christ's coming into the world, and redemption and salvation by his sufferings and death:
saying, far be it from thee, Lord, or "Lord, be propitious to thyself", or "spare thyself": the phrase answers to , often used by the Targumists (u) and stands in the Syriac version here. The Septuagint use it in a like sense, in Gen 43:23. Some think the word "God" is to be understood, and the words to be considered, either as a wish, "God be propitious to thee": or "spare thee", that no such thing may ever befall thee; or as an affirmation, "God is propitious to thee", he is not angry and displeased with thee, as ever to suffer any such thing to be done to thee: but it may very well be rendered, by "God forbid"; or as we do, "far be it from thee", as a note of aversion, and abhorrence of the thing spoken of:
this shall not be done unto thee: expressing his full assurance of it, and his resolution to do all that in him lay to hinder it: he could not see how such an innocent person could be so used by the chief men of the nation; and that the Messiah, from whom so much happiness was expected, could be treated in such a manner, and especially that the Son of the living God should be killed.
(u) Targum Hieros. in Gen. xlix. 22. & Targum Onkelos in 1 Sam. xx. 9.
Robert Jamieson, A. R. Fausset and David Brown
16:22 Then Peter took him--aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.
and began to rebuke him--affectionately, yet with a certain generous indignation, to chide Him.
saying, Be it far from thee: this shall not be unto thee--that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (Jn 18:10).
16:2316:23: Եւ նա դարձեալ ՚ի Պե՛տրոս՝ ասէ. Ե՛րթ յե՛տս իմ Սատանայ, գայթագղութիւն իմ ես. զի ո՛չ խորհիս դու զԱստուծոյսն, այլ զմարդկա՛ն[306]։ [306] Յոմանս պակասի. Ո՛չ խորհիս դու։
23 Եւ նա դառնալով Պետրոսին՝ ասաց. «Ետե՛ւս գնա, սատանա՛յ, դու գայթակղութիւն ես ինձ համար. որովհետեւ քո խորհուրդը Աստծունը չէ, այլ՝ մարդկանցը»:
23 Ինք դառնալով՝ Պետրոսին ըսաւ. «Ետի՛ս գնա, Սա՛տանայ, ինծի գայթակղութիւն ես դուն. վասն զի Աստուծոյ բաները չես մտածեր, հապա մարդոց բաները»։
Եւ նա դարձեալ ի Պետրոս` ասէ. Երթ յետս իմ, Սատանայ, գայթակղութիւն իմ ես. զի ոչ խորհիս զԱստուծոյսն, այլ` զմարդկան:

16:23: Եւ նա դարձեալ ՚ի Պե՛տրոս՝ ասէ. Ե՛րթ յե՛տս իմ Սատանայ, գայթագղութիւն իմ ես. զի ո՛չ խորհիս դու զԱստուծոյսն, այլ զմարդկա՛ն[306]։
[306] Յոմանս պակասի. Ո՛չ խորհիս դու։
23 Եւ նա դառնալով Պետրոսին՝ ասաց. «Ետե՛ւս գնա, սատանա՛յ, դու գայթակղութիւն ես ինձ համար. որովհետեւ քո խորհուրդը Աստծունը չէ, այլ՝ մարդկանցը»:
23 Ինք դառնալով՝ Պետրոսին ըսաւ. «Ետի՛ս գնա, Սա՛տանայ, ինծի գայթակղութիւն ես դուն. վասն զի Աստուծոյ բաները չես մտածեր, հապա մարդոց բաները»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: Он же, обратившись, сказал Петру: отойди от Меня, сатана! ты Мне соблазн! потому что думаешь не о том, что Божие, но что человеческое.
16:23  ὁ δὲ στραφεὶς εἶπεν τῶ πέτρῳ, ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
16:23. ὁ (The-one) δὲ (moreover) στραφεὶς (having-had-been-beturned) εἶπεν (it-had-said) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Ὕπαγε (Thou-should-lead-under) ὀπίσω (aback-unto-which) μου, (of-me,"Σατανᾶ: (satanas,"σκάνδαλον (cumbered) εἶ (thou-be) ἐμοῦ, (of-ME) ὅτι (to-which-a-one) οὐ (not) φρονεῖς (thou-center-unto) τὰ (to-the-ones) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀλλὰ (other) τὰ (to-the-ones) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
16:23. qui conversus dixit Petro vade post me Satana scandalum es mihi quia non sapis ea quae Dei sunt sed ea quae hominumWho turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.
23. 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.
16:23. And turning away, Jesus said to Peter: “Get behind me, Satan; you are an obstacle to me. For you are not behaving according to what is of God, but according to what is of men.”
16:23. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men:

23: Он же, обратившись, сказал Петру: отойди от Меня, сатана! ты Мне соблазн! потому что думаешь не о том, что Божие, но что человеческое.
16:23  ὁ δὲ στραφεὶς εἶπεν τῶ πέτρῳ, ὕπαγε ὀπίσω μου, σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.
16:23. qui conversus dixit Petro vade post me Satana scandalum es mihi quia non sapis ea quae Dei sunt sed ea quae hominum
Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.
16:23. And turning away, Jesus said to Peter: “Get behind me, Satan; you are an obstacle to me. For you are not behaving according to what is of God, but according to what is of men.”
16:23. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23 (Мк VIII:33). Возражение Петра свидетельствует о том, что ни он, ни другие ученики недостаточно понимали речь Христа о Его истинном мессианском величии. «Петр, заключая о деле по человеческому и плотскому рассуждению, думал, что страдание Христа позорно и Ему несвойственно» (Злат). Отвечая Петру, Христос, по Златоусту, сказал, что препятствовать Ему и сокрушаться о Его страдании не только вредно и пагубно для Петра, но что он и сам не может спастись, если не будет всегда готов умереть. Некоторые толкователи думали, что не Петр был теперь порицаем, а злой дух, который внушил апостолу такие речи. Здесь употреблено такое же выражение, какое Спаситель употребил в IV:10. И, без сомнения, Он высказал его относительно того же самого искусителя. Он взглянул на мгновение через Петра и увидел за ним прежнего Своего врага, искусно воспользовавшегося предрассудками, вспыльчивостью и честностью неразвитого апостола. В действительности же это было прежнее искушение, которое было теперь сделано через Петра — избежать страданий, гонения, злобной ненависти, презрения и смерти и вместо этого воздвигнуть земное владычество с полною властью над земными престолами.
Adam Clarke: Commentary on the Bible - 1831
16:23: Get thee behind me, Satan - Υπαγε οπισω μου σατανα. Get behind me, thou adversary. This is the proper translation of the Hebrew word שטן Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter, Devil, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation, which is literal, takes away that harshness which before appeared in our Lord's words.
Thou art an offense unto me - Σκανδαλον μου ει - Thou art a stumbling-block in my way, to impede me in the accomplishment of the great design.
Thou savourest not - That is, dost not relish, ου φρονεις, or, thou dost not understand or discern the things of God - thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offense to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household.
Albert Barnes: Notes on the Bible - 1834
16:23
Get thee behind me, Satan - The word "Satan" literally means "an adversary," or one who opposes us in the accomplishment of our designs.
It is applied to the devil commonly, as the opposer or adversary of man; but there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language, for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express.
Thou art an offence - That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would pRev_ent the very thing for which I came.
Thou savourest not - Literally, thou thinkest not upon; or your language and spirit are not such as spring from a supreme regard to the will of God, or from proper views of him, but such as spring from the common views entertained by people. You think that those things should not be done which God wishes to be done. You judge of this matter as people do who are desirous of honor; and not as God, who sees it best that I should die, to promote the great interests of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: Get: Mat 4:10; Gen 3:1-6, Gen 3:17; Mar 8:33; Luk 4:8; Co2 11:14, Co2 11:15
Satan: Sa2 19:22; Ch1 21:1; Zac 3:1, Zac 3:2; Joh 6:70
thou art: Mat 18:7; Isa 8:14; Rom 14:13, Rom 14:21
thou savourest: Mar 8:33; Rom 8:5-8; Co1 2:14, Co1 2:15; Phi 3:19; Col 3:2
Geneva 1599
16:23 (9) But he turned, and said unto Peter, Get thee behind me, (r) Satan: thou art an offence unto me: for thou (s) savourest not the things that be of God, but those that be of men.
(9) Against a preposterous zeal.
(r) The Hebrews call him Satan, that is to say an adversary, whom the Greeks call diabolos, that is to say, slanderer, or tempter: but it is spoken of them, that either of malice, as Judas, (Jn 6:70), or of lightness and pride resist the will of God.
(s) By this word we are taught that Peter sinned through a false persuasion of himself.
John Gill
16:23 But he turned,.... Either to Peter, changing his countenance, and looking sternly upon him, or rather to the disciples; for Mark says, "when he had turned about and looked on his disciples, he rebuked Peter": Peter had took him aside, and was arguing the case privately with him; but what he said was so offensive to him, that he chose to reprove him publicly before the disciples; and therefore turned himself from him to them, in a way of resentment,
and said unto Peter; in their hearing, and before them all,
get thee behind me, Satan. The Persic version renders it, O infidel! as he was at present, with respect to the sufferings, death, and resurrection of Christ: some take the word Satan, to be a general name for an adversary, or enemy, as it is used in 2Kings 19:22 and think that Christ calls Peter by this name, because he was against him, and opposed him in this point; which sense abates the harshness of this expression. But it seems rather to mean the devil, who took the advantage of Peter's weakness and ignorance; and put him upon dissuading Christ from suffering, for the salvation of his people: though it should be known, that the word Satan, is used by the, Jews (w), to signify the vitiosity and corruption of nature; of which they say, , this is Satan; so the messenger, or angel Satan, 2Cor 12:7 may be thought to be the same; See Gill on 2Cor 12:7 And then our Lord's sense is, be gone from me, I cannot bear the sight of thee; thou art under the influence of the corruption of thy heart, and nature; thou talkest like a carnal, and not like a spiritual man; and therefore Christ denominates him from his carnality, Satan, one of the names of the vitiosity of nature, whom a little before he had pronounced blessed; being then under the influence of another spirit, as appeared from the noble confession of his faith in Christ: this change shows the weakness of human nature, the strength of corruption, the inconstancy and fickleness of frames, and the imperfection of grace in the best of saints.
Thou art an offence unto me; or a stumbling block to me, a cause of stumbling and failing; not that he really was, but he endeavoured to be, and was as much as in him lay; and had he given heed unto him, would have been so. It may be observed, that nothing was more offensive to Christ, than to endeavour to divert him from the work his farther called him to; he had agreed to do; what he came into this world for, and his heart was so much set upon; namely, to suffer and die in the room of his people, in order to obtain salvation for them: never were such words uttered by him, and such resentment shown to any, but to the devil himself, when he tempted him to worship him.
For thou savourest not the things that be of God; meaning his sufferings and death, which were the appointment of God, the counsel of his will, the provision of his covenant; what he foretold in the prophecies of the Old Testament, and what he had an hand in, and in which the glory of his grace, power, and justice, was concerned, and were the end of the mission of his Son into this world; which things were out of sight and mind, and were not regarded by the apostle at this time;
but those that be of men: he thought of nothing but worldly grandeur in the kingdom of the Messiah, as a temporal prince and Saviour; and of the continuance of Christ's natural life, for his own carnal and worldly advantage; which showed him to be, at this time, greatly under the influence of corrupt nature. So, though the blood, righteousness, sacrifice, and death of Christ, are savoury things, things to be savoured, minded, and regarded by believers, and accounted precious; and they do mind them, so the word signifies, Rom 8:5 when being blessed with a spiritual and experimental knowledge, and application of them to themselves, they exercise faith, hope, and love upon Christ, with respect unto them; when they remember them aright in the ordinance of the supper, the love from whence they spring, and the benefits that come hereby; and when they discern the Lord's body in it, a crucified Jesus, and the blessings of grace which come by him, and ascribe their whole salvation to his sufferings and death, and taste the sweetness there is in these things, eating his flesh and drinking his blood by faith; yet being left to themselves, they do not savour, mind, and regard these things, but carnal things, and human schemes; as when they are dilatory to profess a crucified Christ, and submit to those ordinances of his, which set forth his sufferings and death; or are negligent in their attendance on them, their place being often empty at supper time; or if they do attend, their hearts go after other things.
(w) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2, 3. & passim.
John Wesley
16:23 Get thee behind me - Out of my sight. It is not improbable, Peter might step before him, to stop him. Satan - Our Lord is not recorded to have given so sharp a reproof to any other of his apostles on any occasion. He saw it was needful for the pride of Peter's heart, puffed up with the commendation lately given him. Perhaps the term Satan may not barely mean, Thou art my enemy, while thou fanciest thyself most my friend; but also, Thou art acting the very part of Satan, both by endeavouring to hinder the redemption of mankind, and by giving me the most deadly advice that can ever spring from the pit of hell. Thou savourest not - Dost not relish or desire. We may learn from hence, That whosoever says to us in such a case, Favour thyself, is acting the part of the devil: That the proper answer to such an adviser is, Get thee behind me: That otherwise he will be an offence to us, an occasion of our stumbling, if not falling: That this advice always proceeds from the not relishing the things of God, but the things of men. Yea, so far is this advice, favour thyself, from being fit for a Christian either to give or take, that if any man will come after Christ, his very first step is to deny, or renounce himself: in the room of his own will, to substitute the will of God, as his one principle of action.
Robert Jamieson, A. R. Fausset and David Brown
16:23 But he turned, and said--in the hearing of the rest; for Mark (Mk 8:33) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also.
Get thee behind me, Satan--the same words as He had addressed to the Tempter (Lk 4:8); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" (Acts 28:5). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror.
thou art an offence--a stumbling-block.
unto me--"Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"
for thou savourest not--thou thinkest not.
the things that be of God, but those that be of men--"Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.
16:2416:24: Յայնժամ Յիսուս ասէ՛ ցաշակերտսն իւր. Եթէ ոք կամիցի զկնի իմ գալ՝ ուրասցի՛ զանձն, եւ առցէ՛ զխաչ իւր՝ եւ եկեսցէ զկնի իմ[307]։ [307] Ոմանք. Կամի գալ զկնի իմ։ ՚Ի լուս՛՛. ՚Ի բաց ուրասցի։
24 Այն ժամանակ Յիսուս իր աշակերտներին ասաց. «Եթէ մէկը կամենում է հետեւել ինձ, թող ուրանայ իր անձը, վերցնի իր խաչը եւ գայ իմ յետեւից
24 Այն ատեն Յիսուս իր աշակերտներուն ըսաւ. «Եթէ մէկը իմ ետեւէս գալ կ’ուզէ, թող իր անձը ուրանայ եւ իր խաչը վերցնէ ու իմ ետեւէս գայ։
Յայնժամ Յիսուս ասէ ցաշակերտսն իւր. Եթէ ոք կամի զկնի իմ գալ, ուրասցի զանձն եւ առցէ զխաչ իւր եւ եկեսցէ զկնի իմ:

16:24: Յայնժամ Յիսուս ասէ՛ ցաշակերտսն իւր. Եթէ ոք կամիցի զկնի իմ գալ՝ ուրասցի՛ զանձն, եւ առցէ՛ զխաչ իւր՝ եւ եկեսցէ զկնի իմ[307]։
[307] Ոմանք. Կամի գալ զկնի իմ։ ՚Ի լուս՛՛. ՚Ի բաց ուրասցի։
24 Այն ժամանակ Յիսուս իր աշակերտներին ասաց. «Եթէ մէկը կամենում է հետեւել ինձ, թող ուրանայ իր անձը, վերցնի իր խաչը եւ գայ իմ յետեւից
24 Այն ատեն Յիսուս իր աշակերտներուն ըսաւ. «Եթէ մէկը իմ ետեւէս գալ կ’ուզէ, թող իր անձը ուրանայ եւ իր խաչը վերցնէ ու իմ ետեւէս գայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: Тогда Иисус сказал ученикам Своим: если кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною,
16:24  τότε ὁ ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
16:24. Τότε (To-the-one-which-also) [ὁ] (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it,"Εἴ (If) τις (a-one) θέλει (it-determineth) ὀπίσω (aback-unto-which) μου (of-me) ἐλθεῖν, (to-have-had-came," ἀπαρνησάσθω ( it-should-have-denied-off-unto ) ἑαυτὸν (to-self) καὶ (and) ἀράτω (it-should-have-lifted) τὸν (to-the-one) σταυρὸν (to-a-stake) αὐτοῦ (of-it) καὶ (and) ἀκολουθείτω (it-should-path-along-unto) μοι. (unto-me)
16:24. tunc Iesus dixit discipulis suis si quis vult post me venire abneget semet ipsum et tollat crucem suam et sequatur meThen Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.
24. Then said Jesus unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me.
16:24. Then Jesus said to his disciples: “If anyone is willing to come after me, let him deny himself, and take up his cross, and follow me.
16:24. 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.
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:

24: Тогда Иисус сказал ученикам Своим: если кто хочет идти за Мною, отвергнись себя, и возьми крест свой, и следуй за Мною,
16:24  τότε ὁ ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.
16:24. tunc Iesus dixit discipulis suis si quis vult post me venire abneget semet ipsum et tollat crucem suam et sequatur me
Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me.
16:24. Then Jesus said to his disciples: “If anyone is willing to come after me, let him deny himself, and take up his cross, and follow me.
16:24. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24 (Мк VIII:34; Лк IX:23). Матфей говорит, что эта речь была сказана только ученикам; Марк — ученикам и народу; Лука — всем. Очень трудно объяснить, откуда взялся здесь народ. Речь евангелистов показывает, что события не происходили с такою быстротой, как это у них представляется. — Златоуст объясняет стих так: «Я (говорит Спаситель) не заставляю, не принуждаю; но предоставляю это собственной воле каждого. Поэтому и говорю: если кто хочет. Я приглашаю на доброе дело, а не на злое и тягостное, не на казнь и мучения, к чему Мне нужно было бы принуждать. Дело само по себе таково, что может вас привлечь. Говоря таким образом, Христос только сильнее привлекал к последованию за Ним». Крест не может означать здесь насильственной смерти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 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. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 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.

Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses.

I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, v. 24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe,

1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev. xiv. 4.

2. What are the great things required of those that will be Christ's disciples; If any man will come, ei tis thelei--If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, Ps. cx. 3. It is as if Christ had said, "If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it."

Now what are these terms?

(1.) Let him deny himself. Peter had advised Christ to spare himself, and would be ready, in the like case, to take the advice; but Christ tells them all, they must be so far from sparing themselves, that they must deny themselves. Herein they must come after Christ, for his birth, and life, and death, were all a continued act of self-denial, a self-emptying, Phil. ii. 7, 8. If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ's school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul.

(2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befals us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, "This is an evil, and I must bear it, because I cannot help it;" but, "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. "He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;" so Archbishop Tillotson.

(3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem--the same thing over again. What is the difference? Surely it is this, "If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, "If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance." That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him.

II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us,

1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider,

(1.) The weight of that eternity which depends upon our present choice (v. 25); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe,

[1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it.

[2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ's sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ's sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ's holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives (as Job speaks in another case), though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev. xx. 4. Secondly, Though many have been losers for Christ, even of life itself, yet never any one was, or will be, a loser by him in the end. The loss of other comforts, for Christ, may possibly be made up in this world (Mark x. 30); the loss of life cannot, but it shall be made up in the other world, in an eternal life; the believing prospect of which hath been the great support of suffering saints in all ages. An assurance of the life they should find, in lieu of the life they hazarded, hath enabled them to triumph over death in all its terrors; to go smiling to a scaffold, and stand singing at a stake, and to call the utmost instances of their enemies' rage but a light affliction.

[3.] The worth of the soul which lies at stake, and the worthlessness of the world in comparison of it (v. 26). What is a man profited, if he gain the whole world and lose his own soul? ten psychen autou; the same word which is translated his life (v. 25), for the soul is the life, Gen. ii. 7. This alludes to that common principle, that, whatever a man gets, if he lose his life, it will do him no good, he cannot enjoy his gains. But it looks higher, and speaks of the soul as immortal, and a loss of it beyond death, which cannot be compensated by the gain of the whole world. Note, First, Every man has a soul of his own. The soul is the spiritual and immortal part of man, which thinks and reasons, has a power of reflection and prospect, which actuates the body now, and will shortly act in a separation from the body. Our souls are our own not in respect of dominion and property (for we are not our own, All souls are mine, saith God), but in respect of nearness and concern; our souls are our own, for they are ourselves. Secondly, It is possible for the soul to be lost, and there is danger of it. The soul is lost when it is eternally separated from all the good to all the evil that a soul is capable of; when it dies as far as a soul can die; when it is separated from the favour of God, and sunk under his wrath and curse. A man is never undone till he is in hell. Thirdly, If the soul be lost, it is of the sinner's own losing. The man loses his own soul, for he does that which is certainly destroying to it, and neglects that which alone would be saving, Hos. xiii. 9. The sinner dies because he will die; his blood is on his own head. Fourthly, One soul is worth more than all the world; our own souls are of greater value to us than all the wealth, honour, and pleasures of this present time, if we had them. Here is the whole world set in the scale against one soul, and Tekel written upon it; it is weighed in the balance, and found too light to weigh it down. This is Christ's judgment upon the matter, and he is a competent Judge; he had reason to know the price of souls, for he redeemed them; nor would he under-rate the world, for he made it. Fifthly, The winning of the world is often the losing of the soul. Many a one has ruined his eternal interest by his preposterous and inordinate care to secure and advance his temporal ones. It is the love of the world, and the eager pursuit of it, that drowns men in destruction and perdition. Sixthly, The loss of the soul is so great a loss, that the gain of the whole world will not countervail it, or make it up. He that loses his soul, though it be to gain the world, makes a very bad bargain for himself, and will sit down at last an unspeakable loser. When he comes to balance the account, and to compare profit and loss, he will find that, instead of the advantage he promised himself, he is ruined to all intents and purposes, is irreparably broken.

What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma--counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves.

2. Here are some considerations proper to encourage us in self-denial and suffering for Christ.

(1.) The assurance we have of Christ's glory, at his second coming to judge the world, v. 27. If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as the will appear then, we shall see them as they should appear now.

The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it,

[1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, 2 Tim. ii. 12.

[2.] As our concern; Then he shall reward every man according to his works. Observe, First, Jesus Christ will come as a Judge, to dispense rewards and punishments, infinitely exceeding the greatest that any earthly potentate has the dispensing of. The terror of men's tribunal (ch. x. 18) will be taken off by a believing prospect of the glory of Christ's tribunal. Secondly, Men will then be rewarded, not according to their gains in this world, but according to their works, according to what they were and did. In that day, the treachery of backsliders will be punished with eternal destruction, and the constancy of faithful souls recompensed with a crown of life. Thirdly, The best preparative for that day is to deny ourselves, and take up our cross, and follow Christ; for so we shall make the Judge our Friend, and these things will then pass well in the account. Fourthly, The rewarding of men according to their works is deferred till that day. Here good and evil seem to be dispensed promiscuously; we see not apostasy punished with immediate strokes, nor fidelity encouraged with immediate smiles, from heaven; but in that day all will be set to rights. Therefore judge nothing before the time, 2 Tim. iv. 6-8.

(2.) The near approach of his kingdom in this world, v. 28. It was so near, that there were some attending him who should live to see it. As Simeon was assured that he should not see death till he had seen the Lord's Christ come in the flesh; so some here are assured that they shall not taste death (death is a sensible thing, its terrors are seen, its bitterness is tasted) till they had seen the Lord's Christ coming in his kingdom. At the end of time, he shall come in his Father's glory; but now, in the fulness of time, he was to come in his own kingdom, his mediatorial kingdom. Some little specimen was given of his glory a few days after this, in his transfiguration (ch. xvii. 1); then he tried his robes. But this points at Christ's coming by the pouring out of his Spirit, the planting of the gospel church, the destruction of Jerusalem, and the taking away of the place and nation of the Jews, who were the most bitter enemies to Christianity. Here was the Son of man coming in his kingdom. Many then present lived to see it, particularly John, who lived till after the destruction of Jerusalem, and saw Christianity planted in the world. Let this encourage the followers of Christ to suffer for him, [1.] That their undertaking shall be succeeded; the apostles were employed in setting up Christ's kingdom; let them know, for their comfort, that whatever opposition they meet with, yet they shall carry their point, shall see of the travail of their soul. Note, It is a great encouragement to suffering saints to be assured, not only of the safety, but of the advancement of Christ's kingdom among men; not only notwithstanding their sufferings, but by their sufferings. A believing prospect of the success of the kingdom of grace, as well as of our share in the kingdom of glory, may carry us cheerfully through our sufferings. [2.] That their cause shall be pleaded; their deaths shall be revenged, and their persecutors reckoned with. [3.] That this shall be done shortly, in the present age. Note, The nearer the church's deliverances are, the more cheerful should we be in our sufferings for Christ. Behold the Judge standeth before the door. It is spoken as a favour to those that should survive the present cloudy time, that they should see better days. Note, It is desirable to share with the church in her joys, Dan. xii. 12. Observe, Christ saith, Some shall live to see those glorious days, not all; some shall enter into the promised land, but others shall fall in the wilderness. He does not tell them who shall live to see this kingdom, lest if they had known, they should have put off the thoughts of dying, but some of them shall; Behold, the Lord is at hand. The Judge standeth before the door; be patient, therefore, brethren.
Adam Clarke: Commentary on the Bible - 1831
16:24: Will come after me - i.e. to be my disciple. This discourse was intended to show Peter and the rest of the disciples the nature of his kingdom; and that the honor that cometh from the world was not to be expected by those who followed Christ.
The principles of the Christian life are:
First. To have a sincere desire to belong to Christ - If any man be Willing to be my disciple, etc.
Secondly. To renounce self-dependence, and selfish pursuits - Let him deny Himself.
Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road - Let him take up His Cross.
Fourthly. To imitate Jesus, and do and suffer all in his spirit - Let him Follow Me.
Let him deny himself - Απαρνησασθω may well be interpreted, Let him deny, or renounce, himself fully - in all respects - perseveringly. It is a compounded word, and the preposition απο abundantly increases the meaning. A follower of Christ will need to observe it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man's self is to him the prime cause of most of his miseries. See the note on Mar 8:34.
Albert Barnes: Notes on the Bible - 1834
16:24: This discourse is also recorded in Mar 8:34-38; Mar 9:1; and Luk 9:23-27.
Let him, deny himself - That is, let him surrender to God his will, his affections, his body, and his soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required.
Take up his cross - See the notes at Mat 10:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: If: Mat 10:38; Mar 8:34, Mar 10:21; Luk 9:23-27, Luk 14:27; Act 14:22; Col 1:24; Th1 3:3; Ti2 3:12; Heb 11:24-26
and take: Mat 27:32; Mar 15:21; Luk 23:26; Joh 19:17; Pe1 4:1, Pe1 4:2
Geneva 1599
16:24 (10) 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.
(10) No men do more harm to themselves, than they that love themselves more than God.
John Gill
16:24 Then said Jesus unto his disciples,.... Knowing that they had all imbibed the same notion of a temporal kingdom, and were in expectation of worldly riches, honour, and pleasure; he took this opportunity of preaching the doctrine of the cross to them, and of letting them know, that they must prepare for persecutions, sufferings, and death; which they must expect to endure, as well as he, if they would be his disciples:
if any man will come after me: that is, be a disciple and follower of him, it being usual for the master to go before, and the disciple to follow after him: now let it be who it will, rich or poor, learned or unlearned, young or old, male or female, that have any inclination and desire, or have took up a resolution in the strength of grace, to be a disciple of Christ,
let him deny himself: let him deny sinful self, ungodliness, and worldly lusts; and part with them, and his former sinful companions, which were as a part of himself: let him deny righteous self, and renounce all his own works of righteousness, in the business of justification and salvation; let him deny himself the pleasures and profits of this world, when in competition with Christ; let him drop and banish all his notions and expectations of an earthly kingdom, and worldly grandeur, and think of nothing but reproach, persecution, and death, for the sake of his Lord and Master: and
take up his cross; cheerfully receive, and patiently bear, every affliction and evil, however shameful and painful it may be, which is appointed for him, and he is called unto; which is his peculiar cross, as every Christian has his own; to which he should quietly submit, and carry, with an entire resignation to the will of God, in imitation of his Lord:
and follow me; in the exercise of grace, as humility, zeal, patience, and self-denial; and in the discharge of every duty, moral, or evangelical; and through sufferings and death, to his kingdom and glory. The allusion is, to Christ's bearing his own cross, and Simeon's carrying it after him, which afterwards came to pass.
John Wesley
16:24 If any man be willing to come after me - None is forced; but if any will be a Christian, it must be on these terms, Let him deny himself, and take up his cross - A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. Let us remember then (what can never be sufficiently inculcated) that God is the author of all events: that none is so small or inconsiderable, as to escape his notice and direction. Every event therefore declares to us the will of God, to which thus declared we should heartily submit. We should renounce our own to embrace it; we should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least for God's sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things. Mt 10:38.
Robert Jamieson, A. R. Fausset and David Brown
16:24 Then said Jesus unto his disciples--Mark (Mk 8:34) says, "When He had called the people unto Him, with His disciples also, He said unto them"--turning the rebuke of one into a warning to all.
If any man will come after me, let him deny himself, and take up his cross, and follow me.
16:2516:25: Զի որ կամիցի՛ զանձն իւր կեցուցանել՝ կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն իմ՝ գտցէ՛ զնա։
25 որովհետեւ ով կամենայ իր անձը փրկել, այն կը կորցնի. եւ ով ինձ համար իր անձը կորցնի, կը գտնի այն
25 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի համար իր անձը կը կորսնցնէ, պիտի գտնէ զանիկա,
Զի որ կամիցի զանձն իւր կեցուցանել` կորուսցէ զնա. եւ որ կորուսցէ զանձն իւր վասն իմ` գտցէ զնա:

16:25: Զի որ կամիցի՛ զանձն իւր կեցուցանել՝ կորուսցէ՛ զնա. եւ որ կորուսցէ զանձն իւր վասն իմ՝ գտցէ՛ զնա։
25 որովհետեւ ով կամենայ իր անձը փրկել, այն կը կորցնի. եւ ով ինձ համար իր անձը կորցնի, կը գտնի այն
25 Վասն զի ով որ կ’ուզէ իր անձը ապրեցնել, պիտի կորսնցնէ զանիկա եւ ով որ ինծի համար իր անձը կը կորսնցնէ, պիտի գտնէ զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: ибо кто хочет душу свою сберечь, тот потеряет ее, а кто потеряет душу свою ради Меня, тот обретет ее;
16:25  ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
16:25. ὃς (Which) γὰρ (therefore) ἐὰν (if-ever) θέλῃ (it-might-determine) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) σῶσαι (to-have-saved) ἀπολέσει (it-shall-destruct-off) αὐτήν: (to-it) ὃς (which) δ' (moreover) ἂν (ever) ἀπολέσῃ (it-might-have-destructed-off) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ἕνεκεν (in-out-in) ἐμοῦ (of-ME) εὑρήσει (it-shall-find) αὐτήν. (to-it)
16:25. qui enim voluerit animam suam salvam facere perdet eam qui autem perdiderit animam suam propter me inveniet eamFor he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it.
25. For whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it.
16:25. For whoever would save his life, will lose it. But whoever will have lost his life for my sake, shall find it.
16:25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it:

25: ибо кто хочет душу свою сберечь, тот потеряет ее, а кто потеряет душу свою ради Меня, тот обретет ее;
16:25  ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
16:25. qui enim voluerit animam suam salvam facere perdet eam qui autem perdiderit animam suam propter me inveniet eam
For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it.
16:25. For whoever would save his life, will lose it. But whoever will have lost his life for my sake, shall find it.
16:25. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25 (Мк VIII:35; Лк IX:24). Нефеш (душа) в позднейшем еврейском тексте означает личность. Поэтому у Лк IX:25 выражение двух первых евангелистов (Мф XVI:26; Мк VIII:36) «душе своей» заменено местоимением «себе». Так же у LXX и Нов XXXII:2; Притч I:18; XIX:8; Ам VI:6. Значит, смысл слов Спасителя таков: кто хочет себя сберечь, тот потеряет себя и т. д. Здесь один из парадоксов, которыми вообще богат Новый Завет. Указывается на жизнь вследствие самоотречения, простирающегося до полной потери этой самой жизни.
Adam Clarke: Commentary on the Bible - 1831
16:25: For whosoever will save his life - That is, shall wish to save his life - at the expense of his conscience, and casting aside the cross, he shall lose it - the very evil he wishes to avoid shall overtake him; and he shall lose his soul into the bargain. See then how necessary it is to renounce one's self! But whatsoever a man loses in this world, for his steady attachment to Christ and his cause, he shall have amply made up to him in the eternal world.
Albert Barnes: Notes on the Bible - 1834
16:25
Whosoever will save his life ... - See the notes at Mat 10:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Mat 10:39; Est 4:14, Est 4:16; Mar 8:35; Luk 17:33; Joh 12:25; Act 20:23, Act 20:24; Rev 12:11
Geneva 1599
16:25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall (t) find it.
(t) Shall gain himself: And this is his meaning, they that deny Christ to save themselves, not only not gain that which they look for, but also lose the thing they would have kept, that is, themselves, which is the greatest loss of all: but as for them that doubt not to die for Christ, it goes well with them otherwise.
John Gill
16:25 For whosoever will save his life,.... Whoever is desirous of preserving himself from troubles, reproaches, persecutions, and death; and takes such a method to do it, as by forsaking Christ, denying his Gospel, and dropping his profession of it; and by so doing, curries favour with men, in order to procure to himself worldly emoluments, honour, peace, pleasure, and life,
shall lose it; he will expose himself to the wrath of God, to everlasting punishment, the destruction of soul and body in hell, which is the second death, and will be his portion:
and whosoever will lose his life for my sake: that is, is willing to forego all the pleasures and comforts of life, and be subject to poverty and distress, and to lay down life itself, for the sake of Christ and the Gospel, rather than deny him, and part with truth,
shall find it; in the other world, to great advantage; he shall enjoy an immortal and eternal life, free from all uneasiness and affliction, and full of endless joys and pleasures.
John Wesley
16:25 Whosoever will save his life - At the expense of his conscience: whosoever, in the very highest instance, that of life itself, will not renounce himself, shall be lost eternally. But can any man hope he should be able thus to renounce himself, if he cannot do it in the smallest instances? And whosoever will lose his life shall find it - What he loses on earth he shall find in heaven. Mt 10:39; Mk 8:35; Lk 9:24; Lk 17:33; Jn 12:25.
Robert Jamieson, A. R. Fausset and David Brown
16:25 For whosoever will save--is minded to save, or bent on saving.
his life shall lose it, and whosoever will lose his life for my sake shall find it--(See on Mt 10:38-39). "A suffering and dying Messiah liketh you ill; but what if His servants shall meet the same fate? They may not; but who follows Me must be prepared for the worst."
16:2616:26: Զի՞նչ օգտիցի մարդ՝ եթէ զաշխարհս ամենայն շահեսցի, եւ զանձն իւր տուժեսցի. կամ զի՞նչ տացէ մարդ փրկանս ընդ անձին իւրում[308]։ [308] Ոմանք. Թէ զաշխարհ ամենայն... տուժեսցէ... ընդ անձին իւրոյ։
26 Ի՛նչ օգուտ կ’ունենայ մարդ, եթէ այս ամբողջ աշխարհը շահի, բայց իր անձը կործանի: Կամ՝ մարդ իր անձի փոխարէն ի՞նչ փրկանք պիտի տայ
26 Քանզի ի՞նչ կը շահի մարդ եթէ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ, կամ իր անձին համար ի՞նչ ազատչէք պիտի տայ մարդ։
Զի՞նչ օգտիցի մարդ եթէ զաշխարհս ամենայն շահեսցի եւ զանձն իւր տուժեսցի. կամ զի՞նչ տացէ մարդ փրկանս ընդ անձին իւրոյ:

16:26: Զի՞նչ օգտիցի մարդ՝ եթէ զաշխարհս ամենայն շահեսցի, եւ զանձն իւր տուժեսցի. կամ զի՞նչ տացէ մարդ փրկանս ընդ անձին իւրում[308]։
[308] Ոմանք. Թէ զաշխարհ ամենայն... տուժեսցէ... ընդ անձին իւրոյ։
26 Ի՛նչ օգուտ կ’ունենայ մարդ, եթէ այս ամբողջ աշխարհը շահի, բայց իր անձը կործանի: Կամ՝ մարդ իր անձի փոխարէն ի՞նչ փրկանք պիտի տայ
26 Քանզի ի՞նչ կը շահի մարդ եթէ բոլոր աշխարհը վաստկի եւ իր անձը կորսնցնէ, կամ իր անձին համար ի՞նչ ազատչէք պիտի տայ մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: какая польза человеку, если он приобретет весь мир, а душе своей повредит? или какой выкуп даст человек за душу свою?
16:26  τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
16:26. τί (To-what-one) γὰρ (therefore) ὠφεληθήσεται (it-shall-be-benefitted-unto) ἄνθρωπος (a-mankind) ἐὰν (if-ever) τὸν (to-the-one) κόσμον (to-a-configuration) ὅλον (to-whole) κερδήσῃ (it-might-have-gained,"τὴν (to-the-one) δὲ (moreover) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) ζημιωθῇ; (it-might-have-been-en-damage-belonged?"ἢ (Or) τί (to-what-one) δώσει (it-shall-give,"ἄνθρωπος (a-mankind,"ἀντάλλαγμα (to-an-ever-a-one-othering-to) τῆς (of-the-one) ψυχῆς (of-a-breathing) αὐτοῦ; (of-it?"
16:26. quid enim prodest homini si mundum universum lucretur animae vero suae detrimentum patiatur aut quam dabit homo commutationem pro anima suaFor what doth it profit a man, if he gain the whole world and suffer the loss of his own soul? Or what exchange shall a man give for his soul?
26. For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life?
16:26. For how does it benefit a man, if he gains the whole world, yet truly suffers damage to his soul? Or what shall a man give in exchange for his soul?
16:26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul:

26: какая польза человеку, если он приобретет весь мир, а душе своей повредит? или какой выкуп даст человек за душу свою?
16:26  τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;
16:26. quid enim prodest homini si mundum universum lucretur animae vero suae detrimentum patiatur aut quam dabit homo commutationem pro anima sua
For what doth it profit a man, if he gain the whole world and suffer the loss of his own soul? Or what exchange shall a man give for his soul?
16:26. For how does it benefit a man, if he gains the whole world, yet truly suffers damage to his soul? Or what shall a man give in exchange for his soul?
16:26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26 (Мк VIII:36, 37; Лк IX:25). Слово «выкуп» (antallagma) у LXX и в еврейском тексте обозначается разно (Руфь IV:7; 3 Цар XXI:2; Иов XXVIII:15; Иер XV:13; Ам V:12; Сир VI:15; XXVI:17). Смысл слов Христа понятен. Душа человеческая имеет такую ценность, что весь внешний мир ее не стоит. Если человек действительно, а не мнимо погубит душу свою или самого себя, то такое погубление для него невознаградимо ничем. Поэтому человек должен заботиться о том, чтобы спасти душу свою, а такое спасение находится в полной зависимости только от следования за Христом и подражания Ему.
Adam Clarke: Commentary on the Bible - 1831
16:26: Lose his own soul - Or, lose his life, την ψυχην αυτου. On what authority many have translated the word ψυχη, in the 25th verse, life, and in this verse, soul, I know not, but am certain it means life in both places. If a man should gain the whole world, its riches, honors, and pleasures, and lose his life, what would all these profit him, seeing they can only be enjoyed during life? But if the words be applied to the soul, they show the difficulty - the necessity - and importance of salvation. The world, the devil, and a man's own heart are opposed to his salvation; therefore it is difficult. The soul was made for God, and can never be united to him, nor be happy, till saved from sin: therefore it is necessary. He who is saved from his sin, and united to God, possesses the utmost felicity that the human soul can enjoy, either in this or the coming world: therefore, this salvation is important. See also the note on Luk 9:25 (note).
Albert Barnes: Notes on the Bible - 1834
16:26
For what is a man profited ... - To gain the whole world means to possess it as our own - all its riches, its honors, and its pleasures.
"To lose his own soul" means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions:
1. That they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and,
2. That if the soul is lost, nothing can be given in exchange for it, or that it can never afterward be saved. There is no redemption in hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: what is: Mat 5:29; Job 2:4; Mar 8:36; Luk 9:25
gain: Mat 4:8, Mat 4:9; Job 27:8; Luk 12:20, Luk 16:25
or: Psa 49:7, Psa 49:8; Mar 8:37
John Gill
16:26 For what is a man profited,.... Such persons, though they are only seeking their own profit, will find themselves most sadly mistaken; for of what advantage will it be to such a man,
if he shall gain the whole world; all that is precious and valuable in it; all the power, pleasures, and riches of it; if with Alexander, he had the government of the whole world, and with Solomon, all the delights of it; and was possessed with the wealth of Croesus, and Crassus,
and lose his own soul? If that should be consigned to everlasting torment and misery, be banished the divine presence, and continually feel the gnawings of the worm of conscience that never dies, and the fierceness of the fire of God's wrath, that shall never be quenched, he will have a miserable bargain of it.
Or what shall a man give in exchange for his soul? Or, "for the redemption" of it, as the Ethiopic version renders it: see Ps 49:8. If he had the whole world to give, and would give it, it would not be a sufficient ransom for it; the redemption of an immortal soul requires a greater price than gold and silver, or any corruptible thing; nothing short of the blood and life of Christ, is a proper exchange, or ransom price for it. But in the other world there will be no redemption; the loss of a soul is irrecoverable: a soul once lost and damned, can never be retrieved. This passage is thought to be proverbial; what comes nearest to it, is the following (x).
"If a scholar dies, we never find an exchange for him; there are four things which are the ministry or service of the world, , if they are lost, they may be changed; and they are these, gold, silver, iron, and brass, Job 28:1 but if a scholar dies, , who will bring us his exchange? or an exchange for him: we lost R. Simon, "who will bring us his exchange?".''
(x) Midrash Kohelet, fol. 72. 3, 4. T. Hieros. Beracot, fol. 5. 3.
Robert Jamieson, A. R. Fausset and David Brown
16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul--or forfeit his own soul?
or what shall a man give in exchange for his soul?--Instead of these weighty words, which we find in Mk 8:36 also, it is thus expressed in Lk 9:25 : "If he gain the whole world, and lose himself, or be cast away," or better, "If he gain the whole world, and destroy or forfeit himself." How awful is the stake as here set forth! If a man makes the present world--in its various forms of riches, honors, pleasures, and such like--the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world--a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries--but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world; yet, setting over against this gain the forfeiture of his soul--necessarily following the surrender of his whole heart to the world--what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for the soul. Well, what is it?--"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke (Mk 8:38; Lk 9:26) the following words are added: "Whosoever therefore shall be ashamed of Me and of My words [shall be ashamed of belonging to Me, and ashamed of My Gospel] in this adulterous and sinful generation" (see on Mt 12:39), "of him shall the Son of man be ashamed when He cometh in the glory of His Father, with the holy angels." He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to "shame and everlasting contempt" (Dan 12:2). "O shame," exclaims BENGEL, "to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shame is to be nearly past hope. (Zeph 3:5; Jer 6:15; Jer 3:3). But when Christ and "His words" are unpopular, the same instinctive desire to stand well with others begets that temptation to be ashamed of Him which only the expulsive power of a higher affection can effectually counteract.
16:2716:27: Զի գալո՛ց է Որդի մարդոյ փառօք Հօր իւրոյ՝ հանդերձ հրեշտակօ՛ք իւրովք, եւ յայնժամ հատուսցէ՛ իւրաքանչիւր ըստ գո՛րծս իւր[309]։ [309] Ոմանք. Հատուցանէ իւրաքանչիւր զգործս իւր։
27 քանի որ մարդու Որդին գալու է իր Հօր փառքով՝ իր հրեշտակների հետ միասին. եւ այն ժամանակ իւրաքանչիւրին կը հատուցի ըստ իր գործերի
27 Վասն զի Որդին մարդոյ իր Հօրը փառքովը պիտի գայ իր հրեշտակներուն հետ եւ այն ատեն ամէն մէկուն իր գործերուն համեմատ հատուցում պիտի ընէ։
Զի գալոց է Որդի մարդոյ փառօք Հօր իւրոյ հանդերձ հրեշտակօք իւրովք, եւ յայնժամ հատուսցէ իւրաքանչիւր ըստ գործս իւր:

16:27: Զի գալո՛ց է Որդի մարդոյ փառօք Հօր իւրոյ՝ հանդերձ հրեշտակօ՛ք իւրովք, եւ յայնժամ հատուսցէ՛ իւրաքանչիւր ըստ գո՛րծս իւր[309]։
[309] Ոմանք. Հատուցանէ իւրաքանչիւր զգործս իւր։
27 քանի որ մարդու Որդին գալու է իր Հօր փառքով՝ իր հրեշտակների հետ միասին. եւ այն ժամանակ իւրաքանչիւրին կը հատուցի ըստ իր գործերի
27 Վասն զի Որդին մարդոյ իր Հօրը փառքովը պիտի գայ իր հրեշտակներուն հետ եւ այն ատեն ամէն մէկուն իր գործերուն համեմատ հատուցում պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: ибо приидет Сын Человеческий во славе Отца Своего с Ангелами Своими и тогда воздаст каждому по делам его.
16:27  μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ.
16:27. μέλλει (It-impendeth) γὰρ (therefore,"ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind," ἔρχεσθαι ( to-come ) ἐν (in) τῇ (unto-the-one) δόξῃ (unto-a-recognition) τοῦ (of-the-one) πατρὸς (of-a-Father) αὐτοῦ (of-it) μετὰ (with) τῶν (of-the-ones) ἀγγέλων (of-messengers) αὐτοῦ, (of-it,"καὶ (and) τότε (to-the-one-which-also) ἀποδώσει ( it-shall-give-off ) ἑκάστῳ ( unto-each ) κατὰ ( down ) τὴν ( to-the-one ) πρᾶξιν ( to-a-practice ) αὐτοῦ . ( of-it )
16:27. Filius enim hominis venturus est in gloria Patris sui cum angelis suis et tunc reddet unicuique secundum opus eiusFor the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.
27. For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds.
16:27. For the Son of man will arrive in the glory of his Father, with his Angels. And then he will repay each one according to his works.
16:27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works:

27: ибо приидет Сын Человеческий во славе Отца Своего с Ангелами Своими и тогда воздаст каждому по делам его.
16:27  μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ.
16:27. Filius enim hominis venturus est in gloria Patris sui cum angelis suis et tunc reddet unicuique secundum opus eius
For the Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works.
16:27. For the Son of man will arrive in the glory of his Father, with his Angels. And then he will repay each one according to his works.
16:27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27 (Мк VIII:38; Лк IX:26 — с добавлениями о том, что «кто постыдится» и проч., чего у Матфея нет). Связь между этим стихом и предыдущим недостаточно ясна. Ее нужно отыскивать в 24 стихе, ставя с ним в ближайшее отношение ст. 27, а промежуточные стихи 25 и 26 считать вставочным объяснением ст. 24. Таким образом, ход мыслей таков: от Сына Человеческого получается спасение, спасается только тот, кто следует за Ним, отрекаясь от самого себя (24). Такое самоотречение необходимо, потому что кто не отречется от самого себя, тот может погубить душу свою и ничем не будет в состоянии ее выкупить (25, 26). Сын Человеческий будет Судьею человека при втором Своем пришествии, во время которого будет обнаружено, кто следовал и не следовал за ним, кто отрекался от самого себя ради Него и кто не отрекался. Тогда Он воздаст каждому по делам его. Так как слова «кто постыдится» и проч. (Мк VIII:38; Лк IX:26), определяющие и выражающие связь ближе и конкретнее, уже приведены были Матфеем раньше (X:33), то он их теперь не повторяет, но добавляет опущенное другими евангелистами выражение: «и тогда воздаст каждому по делам его». Подобные же выражения встречаются в Иов XXXIV:11; Пс LXI:13; Притч XXIV:12; Иер XXXII:19; Иез XXXIII:20.
Adam Clarke: Commentary on the Bible - 1831
16:27: For the Son of man shall come in the glory of his Father - This seems to refer to Dan 7:13, Dan 7:14. "Behold, one like the Son of man came - to the ancient of Days - and there was given him dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him." This was the glorious Mediatorial kingdom which Jesus Christ was now about to set up, by the destruction of the Jewish nation and polity, and the diffusion of his Gospel through the whole world. If the words be taken in this sense, the angels or messengers may signify the apostles and their successors in the sacred ministry, preaching the Gospel in the power of the Holy Ghost. It is very likely that the words do not apply to the final judgment, to which they are generally referred; but to the wonderful display of God's grace and power after the day of pentecost.
Albert Barnes: Notes on the Bible - 1834
16:27
For the Son of man ... - That is, he will return to judge the world.
He will come in glory the glory of his Father the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all people.
Reward - The word "reward" means recompense. He will deal with them according to their character. The righteous he will reward in heaven with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works. This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though it should be now attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrow, and receive them to his kingdom. He adds Mar 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: the Son: Mat 24:30, Mat 25:31, Mat 26:64; Mar 8:38, Mar 14:62; Luk 9:26, Luk 21:27, Luk 22:69
with: Mat 13:41, Mat 13:49; Dan 7:10; Zac 14:5; Th2 1:7-10; Jde 1:14
and then: Mat 10:41, Mat 10:42; Job 34:11; Psa 62:12; Pro 24:12; Isa 3:10, Isa 3:11; Jer 17:10; Jer 32:19; Eze 7:27; Rom 2:6; Co1 8:8; Co2 5:10; Eph 6:8; Pe1 1:17; Rev 2:23, Rev 22:12-15
Geneva 1599
16:27 For the Son of man shall come (u) in the glory of his Father with his angels; and then he shall reward every man according to his works.
(u) Like a King, as (Mt 6:29).
John Gill
16:27 For the son of man shall come in the glory of his Father,.... This is a reason, proving the truth of what is before asserted, that men's lives may be lost by saving them, and be found by losing them, whatever paradoxes they may seem to be; and that the loss of a soul is irrecoverable, and no compensation can be made for it; and points out the time, when all this will appear: for nothing is more certain, and to be depended upon, than that Christ, who, though he was then a mean and contemptible man, and attended with the sinless infirmities of human nature, wherefore he calls himself, "the son of man", should come; either a second time to judgment at the last day, in the same glory as his Father, as his Son, equal with him, and clothed, with power and authority from him, and as mediator, to execute judgment: with his angels; the Holy Ones, so the Syriac and Persic versions read, and so some copies; who will add to the glory of his appearance; and will be employed in gathering all nations before him, and in executing his will: or, in his power, to take vengeance on the Jewish nation; on those that crucified him, or did not believe in him, or deserted and apostatised from him. And then he shall reward every man according to his works, or work; either that particular action of putting him to death, or their unbelief in him, or desertion of him; or any, or all of their evil works, they had been guilty of: for though good works are not the cause of salvation, nor for which men will be rewarded; though they may be brought into judgment, as proofs and evidences of true faith, in the person, blood, and righteousness of Christ, by which good men will be acquitted and discharged; yet evil works will be the cause of condemnation, and the rule of judgment; and the reason of adjudging to temporal punishment here, and eternal destruction hereafter.
John Wesley
16:27 For the Son of man shall come - For there is no way to escape the righteous judgment of God.
Robert Jamieson, A. R. Fausset and David Brown
16:27 For the Son of man shall come in the glory of his Father with his angels--in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure.
and then he shall reward, &c.
16:2816:28: Ամէն ասե՛մ ձեզ. զի իցեն ոմանք ՚ի սոցանէ՝ որ աստ կան. որք ո՛չ ճաշակեսցեն զմահ՝ մինչեւ տեսանիցեն զՈրդի մարդոյ եկեալ արքայութեամբ իւրով[310]։[310] Ոսկան. Ոմանք ՚ի դոցանէ։ Ոմանք. Մինչեւ տեսցեն։
28 Ճշմարիտ եմ ասում ձեզ, որ այստեղ գտնուողների մէջ կան ոմանք, որոնք մահը չեն ճաշակի, մինչեւ որ չտեսնեն մարդու Որդուն՝ եկած իր արքայութեամբ»:
28 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ Հոս ներկայ եղողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Որդին մարդոյ իր թագաւորութիւնովը եկած»։
Ամէն ասեմ ձեզ, զի իցեն ոմանք ի սոցանէ որք աստ կան, որք ոչ ճաշակեսցեն զմահ, մինչեւ տեսցեն զՈրդի մարդոյ եկեալ արքայութեամբ իւրով:

16:28: Ամէն ասե՛մ ձեզ. զի իցեն ոմանք ՚ի սոցանէ՝ որ աստ կան. որք ո՛չ ճաշակեսցեն զմահ՝ մինչեւ տեսանիցեն զՈրդի մարդոյ եկեալ արքայութեամբ իւրով[310]։
[310] Ոսկան. Ոմանք ՚ի դոցանէ։ Ոմանք. Մինչեւ տեսցեն։
28 Ճշմարիտ եմ ասում ձեզ, որ այստեղ գտնուողների մէջ կան ոմանք, որոնք մահը չեն ճաշակի, մինչեւ որ չտեսնեն մարդու Որդուն՝ եկած իր արքայութեամբ»:
28 Ճշմարիտ կ’ըսեմ ձեզի թէ՝ Հոս ներկայ եղողներէն մէկ քանիները կան՝ որոնք մահուան համը պիտի չառնեն, մինչեւ տեսնեն Որդին մարդոյ իր թագաւորութիւնովը եկած»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: Истинно говорю вам: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Сына Человеческого, грядущего в Царствии Своем.
16:28  ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
16:28. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) εἰσίν (they-be) τινες (ones) τῶν (of-the-ones) ὧδε (unto-which-moreover) ἑστώτων ( of-having-had-come-to-stand ) οἵτινες (which-ones) οὐ (not) μὴ (lest) γεύσωνται ( they-might-have-tasted-of ) θανάτου (of-a-death) ἕως (unto-if-which) ἂν (ever) ἴδωσιν (they-might-have-had-seen) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐρχόμενον ( to-coming ) ἐν (in) τῇ (unto-the-one) βασιλείᾳ (unto-a-ruling-of) αὐτοῦ. (of-it)
16:28. amen dico vobis sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suoAmen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.
28. Verily I say unto you, There be some of them that stand here, which shall in no wise taste of death, till they see the Son of man coming in his kingdom.
16:28. Amen I say to you, there are some among those standing here, who shall not taste death, until they see the Son of man arriving in his reign.”
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.
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:

28: Истинно говорю вам: есть некоторые из стоящих здесь, которые не вкусят смерти, как уже увидят Сына Человеческого, грядущего в Царствии Своем.
16:28  ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
16:28. amen dico vobis sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suo
Amen I say to you, there are some of them that stand here, that shall not taste death, till they see the Son of man coming in his kingdom.
16:28. Amen I say to you, there are some among those standing here, who shall not taste death, until they see the Son of man arriving in his reign.”
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 (Мк IX:1; Лк IX:27). У Марка и Матфея выражения почти сходны; у Луки несколько иначе. Смысл изречений понятен. Не как земной царь, но как небесный, после гонения, страданий и смерти, Христос войдет в славу Свою. Некоторые из слушавших Его лиц доживут до этого, будут свидетелями Его страданий, смерти и воскресения. Нет надобности говорить, как это предсказание Христа исполнилось, и притом с буквальною точностью.
Adam Clarke: Commentary on the Bible - 1831
16:28: There be some - which shall not taste of death - This verse seems to confirm the above explanation, as our Lord evidently speaks of the establishment of the Christian Church after the day of pentecost, and its final triumph after the destruction of the Jewish polity; as if he had said, "Some of you, my disciples, shall continue to live until these things take place." The destruction of Jerusalem, and the Jewish economy, which our Lord here predicts, took place about forty-three years after this: and some of the persons now with him doubtless survived that period, and witnessed the extension of the Messiah's kingdom; and our Lord told them these things before, that when they came to pass they might be confirmed in the faith, and expect an exact fulfillment of all the other promises and prophecies which concerned the extension and support of the kingdom of Christ.
To his kingdom, or in his kingdom. Instead of βασιλεια, kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saxon, and one copy of the Itala, with several of the primitive fathers, read δοξη, glory: and to this is added, του πατρος αυτου, of his Father, by three MSS. and the versions mentioned before. This makes the passage a little more conformable to the passage already quoted from Daniel; and it must appear, very clearly, that the whole passage speaks not of a future judgment, but of the destruction of the Jewish polity, and the glorious spread of Christianity in the earth, by the preaching of Christ crucified by the apostles and their immediate successors in the Christian Church.
1. The disciples, by being constantly with their Master, were not only guarded against error, but were taught the whole truth: we should neglect no opportunity of waiting upon God; while Jesus continues to teach, our ear and heart should be open to receive his instructions. That what we have already received may be effectual, we must continue to hear and pray on. Let us beware of the error of the Pharisees! They minded only external performances, and those things by which they might acquire esteem and reputation among men; thus, humility and love, the very soul of religion, were neglected by them: they had their reward - the approbation of those who were as destitute of vital religion as themselves. Let us beware also of the error of the Sadducees, who, believing no other felicity but what depended on the good things of this world, became the flatterers and slaves of those who could bestow them, and so, like the Pharisees, had their portion only in this life. All false religions and false principles conduct to the same end, however contrary they appear to each other. No two sects could be more opposed to each other than the Sadducees and Pharisees, yet their doctrines lead to the same end - they are both wedded to this world, and separated from God in the next.
2. From the circumstance mentioned in the conclusion of this chapter, we may easily see the nature of the kingdom and reign of Christ: it is truly spiritual and Divine; having for its object the present holiness and future happiness of mankind. Worldly pomp, as well as worldly maxims, were to be excluded from it. Christianity forbids all worldly expectations, and promises blessedness to those alone who bear the cross, leading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live? - What views did he entertain? - In what light did he view worldly pomp and splendor? These are questions which the most superficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not Above the Master? If He humbled himself, how can he look upon those who, professing faith in his name, are conformed to the world and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right hand of God. This is an awful subject; but how few of those called Christians lay it to heart!
3. The term Church in Greek εκκλησια, occurs for the first time in Mat 16:18. The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word εκκλησια, as well as the terms congregation and assembly, may be applied to any concourse of people, good or bad; gathered together for lawful or unlawful purposes. Hence, it is used, Act 19:32, for the mob, or confused rabble, gathered together against Paul, εκκλησια συγκεχυμενη, which the town-clerk distinguished, Act 19:39, from a lawful assembly, εννομω εκκλεσια. The Greek word εκκλησια seems to be derived from εκκαλεω, to call out of, or from, i.e. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature: viz. the Church of God; the congregation collected by God, and devoted to his service. The Church of Christ: the whole company of Christians wheresoever found; because, by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the Catholic or universal Church, because constituted of all the professors of Christianity in the world, to whatever sects or parties they may belong: and hence the absurdity of applying the term Catholic, which signifies universal, to that very small portion of it, the Church of Rome. In primitive times, before Christians had any stated buildings, they worshipped in private houses; the people that had been converted to God meeting together in some one dwelling-house of a fellow-convert, more convenient and capacious than the rest; hence the Church that was in the house of Aquila and Priscilla, Rom 16:3, Rom 16:5, and Co1 16:19, and the Church that was in the house of Nymphas, Col 4:15. Now, as these houses were dedicated to the worship of God, each was termed κυριου οικος kuriou oikos, the house of the Lord; which word, in process of time, became contracted into κυριοικ kurioik, and κυριακη, kuriake; and hence the kirk of our northern neighbors, and kirik of our Saxon ancestors, from which, by corruption, changing the hard Saxon c into ch, we have made the word church. This term, though it be generally used to signify the people worshipping in a particular place, yet by a metonymy, the container being put for the contained, we apply it, as it was originally, to the building which contains the worshipping people.
In the proper use of this word there can be no such thing as The church, exclusively; there may be A church, and the Churches, signifying a particular congregation, or the different assemblies of religious people: and hence, the Church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridiculously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be "a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly administered, according to Christ's ordinance."
Albert Barnes: Notes on the Bible - 1834
16:28
Verily I say unto you ... - To encourage them, he assured them that, though his kingdom was now obscure and despised - though he was cast out and little known - yet the time was near when he would be regarded in a different manner, and his kingdom be established with great power.
This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem.
Taste of death - That is, die. Before they die they shall see this.
Son of man coming in his kingdom - Mark and Luke have explained this: Mar 9:1, "Until they have seen the kingdom of God come with power;" Luk 9:27, "Till they see the kingdom of God." The meaning evidently is, "till they shall see my kingdom," i. e., my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and extent. All this was accomplished. All these apostles, except Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world.
Remarks On Matthew 16
1. People will often judge far more correctly about natural than about spiritual things, Mat 16:1-3. In respect to natural objects they are watchful. In them they feel a deep interest, and they watch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence, it happens that people who have good sense and much wisdom in regard to worldly concerns, are often exceedingly foolish in regard to religion. They believe reports respecting religion, Rev_ivals, and missions, which they would despise on any other subject. They read and believe newspapers and other publications, which they would hold in contempt on any other topic but religion. They give a degree of weight to arguments against the Bible, and against the doctrines of the gospel, to which they would attach little or no importance on any other subject. They sustain themselves in infidelity by arguments which they would regard as of no force if the same kind of reasoning was urged in defense of anything else.
2. It is of importance to watch the signs of the times, Mat 16:3. In the days of Christ it was the duty of the people to look at the evidence that he was the Messiah. The proofs were clear that he was the Messiah. It is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the diffusion of the Bible, the labors among the pagan, the distribution of tracts, and perhaps, above all, the institution of Sunday schools, betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice; that we may pray with more fervor, and that we may do our part to advance the kingdom of God. Little children should grow up believing that they live in an important age; that they enjoy many special privileges, and that they may and must do much to spread the gospel through the earth. Even in childhood, they should pray, and they should give to benefit others; and, most of all, they should give themselves to Christ, that they may benefit others with a right spirit.
3. Sinners should be addressed with deep feeling and faithfulness, Mar 8:12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or cold and unfeeling when we address our fellow-men about eternity. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Compare Act 20:31; Phi 3:18.
4. People easily mistake plain instruction, Mat 16:7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If people's thoughts - even those of Christians were more off from the world, and they thought less of the supply of their temporal wants, they would understand the truths of religion much better than they do. No man can understand the doctrines of religion aright whose principal concern is what he shall eat, and drink, and wear. Hence, even Christians are often strangely ignorant of the plainest truths of religion; and hence the importance of teaching those truths to children before their thoughts become engrossed by the world; and hence, too, the importance of Sunday schools.
5. We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us, Mat 16:9-12.
6. We should learn, from his past goodness, to trust him for the future, Mat 16:9-12.
7. We should be on our guard against error, Mat 16:11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. "Satan himself is transformed into an angel of light," Co2 11:14.
8. It is important to ascertain our views of Christ, Mat 16:13-15. Our all depends on this. If we do not think and feel right respecting him we cannot be safe. We should often, then, ask ourselves - we should ask one another - what we think of Christ.
9. It is our duty to profess attachment to Christ. It should be done boldly, and always, Mat 16:16. We should never be ashamed of him. And to do this, we should always, in our own hearts, believe that he is the Christ, the Son of the living God.
10. We should esteem it a great happiness and honor to be enabled thus to show our attachment to him. The world may not honor us, but God will, and He will pronounce us blessed, Mat 16:17.
11. God only Rev_eals to people right views of Christ, Mat 16:17. This he does by his word and Spirit. We should, then search the Bible; and we should pray much that God would Rev_eal his Son in us, and enable us boldly to confess him before people.
12. The church is safe, Mat 16:18. It may be small - it may be feeble - it may weep much - it may be much opposed and ridiculed - it may have mighty enemies - the rich and the great may set themselves against it - but it is safe. It is founded upon a rock. Its enemies shall never be able to overcome it. Jesus has promised it, and in all ages he has shown that he has remembered his promise. It has not been suffered to become extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have loved the Lord; and soon the flame has kindled, and the church has shone forth "fair as the sun, clear as the moon, and terrible as any army with banners." So it is still. Feeble churches may mourn much - iniquity may abound - the few pious people may weep in secret places, but Jesus hears their groans and counts their tears, and they and the church are safe. He is their friend, and all the powers of hell shall not pRev_ail against his church.
13. The importance of prudence in delivering truth, Mat 16:21. It should be well-timed - it should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now, but they will fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin, yet it was made clear to him later, and, most cordially, he loved it.
14. It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does, Mat 16:22-23. God's plan is the best plan; and though it does not fall within our views of "wisdom," yet we should be still. It is all wise. What He does we do not know now, yet we shall know hereafter.
15. We see what religion requires, Mat 16:24. We must deny ourselves. We must submit to trials. We must do our duty. We must welcome persecution, Mat 5:10. We must be, in all places, among all people, and in every employment, Christians, no matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross and do our duty. So, apostles, and martyrs, and the Saviour himself have gone before us, and we must follow in their steps:
"Shall I be carried to the skies
On flowery beds of ease,
While others fought to win the prize
And sailed through bloody seas?
"Sure I must fight if I would reign;
Increase my courage, Lord,
To bear the cross, endure the shame,
Supported by Thy Word."
16. How foolish are the people of this world! Mat 16:26. In a little time how worthless will be all their wealth! It is gained by anxiety, and toil, and tears. It never satisfies. It harasses them with constant care. It smooths no wrinkles on their brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Psa 39:6. And while they scatter or enjoy it, where shall the soul of him be who spent all his probation to obtain it? Alas! Lost, lost, lost - foRev_er lost! And no wealth, no man, no devil, no angel, can redeem him, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world he made two things certain - disappointment and trouble here, and an eternity of woe hereafter. How foolish and wicked is man!
17. The righteous should rejoice that Jesus will come again to our world. He will reward them, Mat 16:27. He will come as their friend, and they shall ascend with him to heaven.
18. The wicked should weep and wail that Jesus will come again to our world. He will punish them for their crimes, Mat 16:27. They cannot escape. See Rev 1:7.
19. It will not be long before he will come, Mat 16:28. At any rate, it will not be long before we shall meet him. Death is near; and then we must stand before him, and give an account of the deeds done in the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: There: Mar 9:1; Luk 9:27
taste: Luk 2:26; Joh 8:52; Heb 2:9
see: This appears to refer to the mediatorial kingdom which our Lord was about to set up, by the destruction of the Jewish nation and polity, and the diffusion of the gospel throughout the world. Mat 10:23, Mat 24:3, Mat 24:27-31, Mat 24:42, Mat 26:64; Mar 13:26; Luk 18:8, Luk 21:27, Luk 21:28
Geneva 1599
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 (x) kingdom.
(x) By his kingdom is understood the glory of his ascension, and what follows after that, (Eph 4:10), or the preaching of the gospel, (Mk 9:1).
John Gill
16:28 Verily I say unto you..... This is a strong asseveration, Christ puts his "Amen" to it; declaring it to be a certain truth, which may firmly be believed:
there be some standing here; meaning either his disciples, or some of the audience; for it is clear from Mk 8:34 that the people were called unto him with his disciples, when he said these words:
which shall not taste of death: that is, shall not die; a phrase frequently used by the Jewish doctors: they say (y),
"All the children of the world, , "taste the taste of death".''
That is, die:
till they see the Son of man coming in his kingdom; which is not to be understood of his personal coming in his kingdom in the last day, when he will judge quick and dead; for it cannot be thought, that any then present should live to that time, but all tasted of death long before, as they have done; for the story of John's being alive, and to live till then, is fabulous, and grounded on a mistake which John himself has rectified at the close of his Gospel: nor of the glorious transfiguration of Christ, the account of which immediately follows; when he was seen by Peter, James, and John, persons now present; for that, at most, was but an emblem and a pledge of his future glory: rather, of the appearance of his kingdom, in greater glory and power, upon his resurrection from the dead, and his ascension to heaven; when the Spirit was poured down in an extraordinary manner, and the Gospel was preached all over the world; was confirmed by signs and wonders, and made effectual to the conversion and salvation of many souls; which many then present lived to see, and were concerned in: though it seems chiefly to have regard to his coming, to show his regal power and authority in the destruction of the Jews; when those his enemies that would not he should reign over them, were ordered to be brought and slain before him; and this the Apostle John, for one, lived to be a witness of.
(y) Zohar in Gen. fol. 27. 4. & 37. 1. & in Exod. fol. 19. 2. & in Num. fol. 50. 4. & 51. 2. 4. Vid. Bereshit Rabba, sect. 9. fol. 7. 3, 4. Midrash Kohelet, fol, 83. 2.
John Wesley
16:28 And as an emblem of this, there are some here who shall live to see tho Messiah coming to set up his mediatorial kingdom, with great power and glory, by the increase of his Church, and the destruction of the temple, city, and polity of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
16:28 Verily I say unto you, There be some standing here--"some of those standing here."
which shall not taste of death, fill they see the Son of man coming in his kingdom--or, as in Mark (Mk 9:1), "till they see the kingdom of God come with power"; or, as in Luke (Lk 9:27), more simply still, "till they see the kingdom of God." The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.