collapse all  

Text -- Matthew 16:20 (NET)

Strongs On/Off
Context
16:20 Then he instructed his disciples not to tell anyone that he was the Christ.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Prudence | Peter | PETER, SIMON | Matthew, Gospel according to | Jesus, The Christ | JESUS CHRIST, 4C2 | Faith | CAESAREA PHILIPPI | BATH-SHEBA | more
Table of Contents

Word/Phrase Notes
Robertson , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Critics Ask

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 16:20 - -- That they should tell no man ( hina mēdeni eipōsin ). Why? For the very reason that he had himself avoided this claim in public. He was the Messi...

That they should tell no man ( hina mēdeni eipōsin ).

Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (ho Christos ), but the people would inevitably take it in a political sense. Jesus was plainly profoundly moved by Peter’ s great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent.

Wesley: Mat 16:20 - -- 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 apos...

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.

JFB: Mat 16:20 - -- 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 ...

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 (Mat 16:21-28).

The occasion here is evidently the same.

Clarke: Mat 16:20 - -- Then charged he his disciples - ΔιεϚειλατο, he strictly charged them. Some very good MSS. have επετιμησεν, he severely charged...

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

Clarke: Mat 16:20 - -- 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 auth...

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.

Calvin: Mat 16:20 - -- Having given a proof of his future glory, Christ reminds his disciples of what he must suffer, that they also may be prepared to bear the cross; f...

Having given a proof of his future glory, Christ reminds his disciples of what he must suffer, that they also may be prepared to bear the cross; for the time was at hand when they must enter into the contest, to which he knew them to be altogether unequal, if they had not been fortified by fresh courage. And first of all, it was necessary to inform them that Christ must commence his reign, not with gaudy display, not with the magnificence of riches, not with the loud applause of the world, but with an ignominious death. But nothing was harder than to rise superior to such an offense; particularly if we consider the opinion which they firmly entertained respecting their Master; for they imagined that he would procure for them earthly happiness. This unfounded expectation held them in suspense, and they eagerly looked forward to the hour when Christ would suddenly reveal the glory of his reign. So far were they from having ever adverted to the ignominy of the cross, that they considered it to be utterly unsuitable that he should be placed in any circumstances from which he did not receive honor. 459 To them it was a distressing occurrence that he should be rejected by the elders and the scribes, who held the government of the Church; and hence we may readily conclude that this admonition was highly necessary. But as the bare mention of the cross must, of necessity, have occasioned heavy distress to their weak minds, he presently heals the wound by saying, that on the third day he will rise again from the dead. And certainly, as there is nothing to be seen in the cross but the weakness of the flesh, till we come to his resurrection, in which the power of the Spirit shines brightly, our faith will find no encouragement or support. In like manner, all ministers of the Word, who desire that their preaching may be profitable, ought to be exceedingly careful that the glory of his resurrection should be always exhibited by them in connection with the ignominy of his death.

But we naturally wonder why Christ refuses to accept as witnesses the Apostles, whom he had already appointed to that office; for why were they sent but to be the heralds of that redemption which depended on the coming of Christ? The answer is not difficult, if we keep in mind the explanations which I have given on this subject: first, that they were not appointed teachers for the purpose of bearing full and certain testimony to Christ, but only to procure disciples for their Master; that is, to induce those who were too much the victims of sloth to become teachable and attentive; and; secondly, that their commission was temporary, for it ended when Christ himself began to preach. As the time of his death was now at hand, and as they were not yet fully prepared to testify their faith, but, on the contrary, were so weak in faith, that their confession of it would have exposed them to ridicule, the Lord enjoins them to remain silent till others shall have acknowledged him to be the conqueror of death, and till he shall have endued them with increased firmness.

Defender: Mat 16:20 - -- The gospel records give no indication that the disciples ever acknowledged Jesus was the Christ prior to this confession of Peter's, although they alm...

The gospel records give no indication that the disciples ever acknowledged Jesus was the Christ prior to this confession of Peter's, although they almost certainly realized it. By this stage of His public ministry, He evidently planned to concentrate on teaching and training His disciples for their own future ministry."

TSK: Mat 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; 1Jo 2:22, 1Jo 5:1

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 16:13-20 - -- 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 t...

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 previous 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.

Mat 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.

Mat 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; 1Sa 17:26, 1Sa 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.

Mat 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 revealed 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 "reveal"is to make known, or communicate something that was unknown or secret.

Mat 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; 1Pe 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; 1Co 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; 1Co 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; 1Sa 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.

Mat 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.\caps1     b\caps0 y the teaching of Christ, and,

2.\caps1     b\caps0 y 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.

Mat 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."

Poole: Mat 16:20 - -- We met with some charges of this nature before, given to those whom he had miraculously cured, that they should tell no man of it, Mat 8:4 9:30 ; bu...

We met with some charges of this nature before, given to those whom he had miraculously cured, that they should tell no man of it, Mat 8:4 9:30 ; but this seemeth to differ from them. There he only forbade the publication of his miracles; here he forbids them preaching that Jesus was the Christ, a doctrine necessary to be believed in order to people’ s salvation. We are not able to give an account of all our Saviour’ s particular actions.

1. We are sure this was a precept but of a temporary force and obligation, for we know that afterward they did sufficiently publish this abroad, only for a time he would not have it published by his disciples. We cannot certainly determine whether he forbade them;

a) Because they were not as yet fit to publish so great a truth. Or;

b) Because the time was not yet come for the publication of it. Or;

c) He would not have it published till he rose again from the dead, having triumphed over death, lest people, hearing of it before, should have had their faith shaken by his death; which seemeth very probable, because in the next words he begins to speak of his death.

d) That he might hereby (as much as might be) avoid the odium and envy of the Pharisees. Or;

e) That himself might publish first this great truth of the gospel, and confirm it by his miracles.

Haydock: Mat 16:20 - -- Tell no one that he was Jesus, the Christ. In some manuscripts both Greek and Latin, the name Jesus is not here found, and many interpreters think i...

Tell no one that he was Jesus, the Christ. In some manuscripts both Greek and Latin, the name Jesus is not here found, and many interpreters think it superfluous in this place. The Greek expressly says the Christ adjoining the article, which the Latin tongue does not express. (Bible de Vence) ---

"In a preceding part of Scripture, Jesus sending his apostles, commanded them to publish his coming; but here he seems to give a contrary mandate, tell no one, &c. but in my opinion it is one thing to preach the Christ, and another to preach Christ Jesus; for Christ is a name of dignity, but Jesus is the particular name of the Redeemer." (St. Jerome) ---

He did not forbid them to teach that there was a Messias a Redeemer, but to declare then that he was the person; 2d. the disciples (Matthew x,) are not sent to preach the gospel, strictly speaking, but only to prepare the minds and hearts of the people for the coming of the Messias, as is evident from Matthew x. 23. See Mark xiv. 61. and 62. John v. 18. and viii. 58. and x. 30. and xi. 27. But why did he lay this injunction? To avoid the envy of the Scribes, and not to appear to raise his own glory. He wished the people to be induced to own him for their Messias, not from the testimony of his retainers, but from his miracles and doctrines; and lastly, because as his time was not yet come, the apostles were not yet fit to deliver, nor the people to receive, this grand tenet. (Mat. Polus.) ---

It might moreover have proved a hinderance to his death.

Gill: Mat 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; a...

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.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Mat 16:20 See the note on Christ in 1:16.

Geneva Bible: Mat 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.

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Mat 16:1-28 - --1 The Pharisees require a sign.5 Jesus warns his disciples of the leaven of the Pharisees and Sadducees.13 The people's opinion of Christ,16 and Peter...

Maclaren: Mat 16:13-28 - --The Divine Christ Confessed, The Suffering Christ Denied When Jesus came into the coasts of Caesarea Philippi, He asked His disciples, saying, Whom d...

MHCC: Mat 16:13-20 - --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...

Matthew Henry: Mat 16:13-20 - -- We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borde...

Barclay: Mat 16:20-23 - --Although the disciples had grasped the fact that Jesus was God's Messiah, they still had not grasped what that great fact meant. To them it meant so...

Barclay: Mat 16:20-23 - --Before we leave this passage, it is interesting to look at two very early interpretations of the phrase: "Get behind me, Satan!" Origen suggested ...

Constable: Mat 13:54--19:3 - --V. The reactions of the King 13:54--19:2 Matthew recorded increasing polarization in this section. Jesus expande...

Constable: Mat 16:13--19:3 - --B. Jesus' instruction of His disciples around Galilee 16:13-19:2 Almost as a fugitive from His enemies, ...

Constable: Mat 16:18--17:14 - --2. Instruction about the King's program 16:18-17:13 Jesus proceeded immediately to build on the ...

Constable: Mat 16:18-20 - --Revelation about the church 16:18-20 16:18 "I say to you" (cf. 5:18, 20, 22, 28, 32, 34, 39, 44; 8:10) may imply that Jesus would continue the revelat...

College: Mat 16:1-28 - --MATTHEW 16 G. REQUEST FOR A SIGN (16:1-4) 1 The Pharisees and Sadducees came to Jesus and tested him by asking him to show them a sign from heaven. ...

McGarvey: Mat 16:13-20 - -- LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. Subdivision B. THE GREAT CONFESSION MADE BY PETER. (Near Cæsarea Philippi, Summer, A. D. 29.) aMATT. X...

Lapide: Mat 16:1-20 - --1-28 CHAPTER 16 And there came unto Him Pharisees, &c. They had previously asked for a sign (Mat 12:38). But here again they asked for one because ...

Lapide: Mat 16:20-28 - --Then He commanded . . . Jesus the Christ. Some Greek MSS. and the Syriac omit the word Jesus. Then the sentence flows more clearly; for all men k...

expand all
Commentary -- Other

Critics Ask: Mat 16:20 MATTHEW 16:20 —Why did Jesus instruct His disciples to tell no one He was the Christ? PROBLEM: Jesus commissioned His disciples, “Go therefor...

expand all
Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 16 (Chapter Introduction) Overview 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 ...

Poole: Matthew 16 (Chapter Introduction) CHAPTER SUMMARY

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 16 (Chapter Introduction) (Mat 16:1-4) The Pharisees and Sadducees ask a sign. (Mat 16:5-12) Jesus cautions against the doctrine of the Pharisees. (Mat 16:13-20) Peter's test...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 16 (Chapter Introduction) 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 hi...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 16 (Chapter Introduction) Blind To The Signs (Mat_16:1-4) The Dangerous Leaven (Mat_16:5-12) The Scene Of The Great Discovery (Mat_16:13-16) The Inadequacy Of Human Categor...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


created in 0.12 seconds
powered by
bible.org - YLSA