Matthew16
English Standard Version
1 the , to they him to a .
2 , When it , you , It will be , the is .
3 in the , It will be , the is and . You how to the appearance of the , the of the .
4An for a , will be to the of . he .
5 the the other , they had to any .
6 to , the of the .
7 they began it among , , We .
8 , of this, , O you of , are you the fact you ?
9 you not ? you the for the , how you ?
10 the for the , how you ?
11 is it you to that I did ? the of the .
12 they he did them to the of , the of the .
13 when the of , he , do the of ?
14 they , say the , , and of the .
15He to , do that ?
16 , the , the of the .
17 , you, ! has this to , is .
18 I , , I will , the of shall .
19I will the of the of , shall , shall .
20 he strictly no the .
21 that to the , be , on the be .
22 and to , , Far be from , ! shall to .
23 he and to , , ! You a to . you are setting your on the of , on the things of .
24 , , let him .
25 will , will .
26 will it a he the ? shall a in for ?
27 the of is to the of , he will to what has .
28 , I to , there will they the of .
Study Guide
Public-domain commentary and original-language notes for Matthew 16.
Chapter Summary
In this chapter: The Pharisees and Sadducees ask a sign. (1–4). Jesus cautions against the doctrine of the Pharisees. (5–12). Peter's testimony that Jesus was the Christ. (13–20). Christ foretells his sufferings, and rebukes Peter. (21–23). The necessity of self-denial. (24–28).
vv1-4
The Pharisees and Sadducees were opposed to each other in principles and in conduct; yet they joined against Christ. But they desired a sign of their own choosing: they despised those signs which relieved the necessity of the sick and sorrowful, and called for something else which would gratify the curiosity of the proud. It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own devising.
vv5-12
Christ speaks of spiritual things under a similitude, and the disciples misunderstand him of carnal things. He took it ill that they should think him as thoughtful about bread as they were; that they should be so little acquainted with his way of preaching. Then understood they what he meant. Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word.
vv13-20
Peter, for himself and his brethren, said that they were assured of our Lord's being the promised Messiah, the Son of the living God. This showed that they believed Jesus to be more than man. Our Lord declared Peter to be blessed, as the teaching of God made him differ from his unbelieving countrymen. Christ added that he had named him Peter, in allusion to his stability or firmness in professing the truth. The word translated “rock,” is not the same word as Peter, but is of a similar meaning. Nothing can be more wrong than to suppose that Christ meant the person of Peter was the rock. Without doubt Christ himself is the Rock, the tried foundation of the church; and woe to him that attempts to lay any other! Peter's confession is this rock as to doctrine. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. Our Lord next declared the authority with which Peter would be invested. He spoke in the name of his brethren, and this related to them as well as to him. They had no certain knowledge of the characters of men, and were liable to mistakes and sins in their own conduct; but they were kept from error in stating the way of acceptance and salvation, the rule of obedience, the believer's character and experience, and the final doom of unbelievers and hypocrites. In such matters their decision was right, and it was confirmed in heaven. But all pretensions of any man, either to absolve or retain men's sins, are blasphemous and absurd. None can forgive sins but God only. And this binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
Σαδδουκαῖος (Saddoukaîos): a Sadducæan (i.e. Tsadokian), or follower of a certain heretical Israelite
προσέρχομαι (prosérchomai): to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to
πειράζω (peirázō): to test (objectively), i.e. endeavor, scrutinize, entice, discipline
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
ἐπερωτάω (eperōtáō): to ask for, i.e. inquire, seek
ἐπιδείκνυμι (epideíknymi): to exhibit (physically or mentally)
σημεῖον (sēmeîon): an indication, especially ceremonially or supernaturally
ἐκ (ek): literal or figurative; direct or remote)
Cross References
Matthew 16Jesus repeats his standard rebuke refusing to grant a sign to an adulterous generation except Jonah.
Supported by Matthew Poole, Matthew Henry
The Jews demand a sign, comparing Jesus' miracles to Moses giving manna from heaven.
Supported by Matthew Poole
Parallel rebuke concerning the crowd's ability to discern weather signs but not spiritual times.
Supported by Matthew Poole
Explicitly defines the leaven of the Pharisees as hypocrisy.
Supported by Matthew Poole
Parallel caution warning against the leaven of the Pharisees and the leaven of Herod.
Supported by JFB
Direct historical reference to the seven loaves used in feeding the four thousand.
Supported by Matthew Poole
Direct reference to the baskets of fragments taken up after feeding the four thousand.
Supported by Matthew Poole
Parallel passage where Jesus asks His disciples who men say He is at Caesarea Philippi.
Supported by JFB
Parallel account of the disciples' confession of Jesus as the Christ of God.
Supported by JFB
Prophetic identification of Elijah preparing the way, whom the crowds mistook Jesus for.
Supported by Matthew Poole
Jesus' original naming of Simon as Cephas (a stone), anticipating his confession here.
Supported by Matthew Poole, JFB
The keys of the house of David given to Eliakim, symbolizing administrative authority to open and shut.
Supported by Matthew Poole, Matthew Henry
Parallel rebuke of Peter for focusing on human desires rather than God's plan.
Supported by JFB
Parallel instruction on self-denial and taking up one's cross to follow Jesus.
Supported by JFB
Parallel call to take up the cross daily and follow Him.
Supported by JFB
Earlier instance of Jesus teaching that anyone not taking their cross is not worthy of Him.
Supported by JFB
Parallel rhetorical question on the vanity of gaining the world but losing one's soul.
Supported by JFB
Parallel statement regarding some standing present not tasting death before seeing God's kingdom.
Supported by JFB
Parallel prediction of some witnessing the kingdom of God coming with power.
Supported by JFB
Paul uses leaven to illustrate corrupting influences and malice versus sincerity and truth.
Supported by Matthew Henry
The messianic title 'Son of man' used by Jesus, originating in Daniel's heavenly vision.
Supported by JFB
Christ Himself described as holding the ultimate key of David to open and shut.
Supported by Matthew Henry
Verbal link in Jesus' commanding rebuke 'Get thee hence, Satan' used during the wilderness temptation.
Supported by Matthew Henry
Consistent paradox of finding life by losing it for Christ's sake.
Supported by Matthew Henry
Old Testament source declaring that God renders to every man according to his work.
Supported by Matthew Poole