Mateus 16

Albert Barnes · Citado em PreceptAustin

Mateus 16

Barnes - 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. Believer's Study Bible - Rebuke comes to the Pharisees and Sadducees for their ability to examine the meteorological evidence and predict the weather, while failing to read the evident signs of the hour and comprehend the unfolding of God's plan and program.

Mateus 16

Barnes notes "The relation of the Jews to God was often represented as a marriage contract - God as the husband, and the Jewish people as the wife. See Isaiah 57:3; Hosea 3:1; Ezekiel 16:15. Hence, their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God - an apostate and corrupt people. There is, however, evidence that they were literally an adulterous people.

Mateus 16

Barnes notes that leaven "passes secretly, silently, but certainly through the mass of dough. “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."

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Barnes - 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. J C

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Barnes - 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. Discuss (1260) dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly, to think through, to deliberate by reflection. "To bring together different reasons." (Vine) To hold a discussion. Uses in Matthew - Matt. 16:7; Matt. 16:8; Matt. 21:25; He said that because we did not bring any bread - They are thinking "Don't buy bread from either of these religious sects!" How dimwitted can they be? Their stomachs were working but their minds were not and the mention of leaven brought up the image of literal bread made from literal leaven. And so they completely misinterpret what Jesus is saying. EGT - Stupid mistake, yet pardonable when we remember the abruptness of the warning and the wide gulf between Master and disciples: He a prophet with prescient eye, seeing the forces of evil at work and what they were leading to; they very commonplace persons lacking insight and foresight. (Matthew 16 Commentary) Matthew 16:8 But Jesus, aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? when: Joh 2:24,25 16:30 Heb 4:13 Rev 2:23 You men of little faith: Mt 6:30 Mt 8:26 Mt 14:31 Mk 16:14 Matthew 16 Resources - Multiple Sermons and Commentaries Related Passages: Mark 8:17+ And Jesus, aware of this, said to them, “Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? MEN OF LITTLE FAITH But Jesus, aware of this - This implies He did not directly hear them discussing the bread deficit, but by default was aware supernaturally. In short, Jesus realized the disciples did not grasp His figurative use of leaven, but that they had interpreted it to mean literal leaven. Swindoll quips this was "another “face-palm moment” for Jesus....I would paraphrase Jesus this way: “Don’t you get it? Can’t you connect the dots? The clues make the conclusion self-evident; how can you fail to see it?” (See Insights on Mark) A T

Mateus 16

Barnes - 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. Said, "You men of little faith (oligopistos), why do you discuss among yourselves that you have no bread? - You men of little faith is one word in Greek (oligopistos) and at least is better than no faith. Sadly one of the twelve did not even have genuine little faith and would spend eternity in perdition. Why does Jesus say they are men of little faith? What had they just witnessed and been part of in the previous days? They watched Jesus supernaturally multiply bread enough to feed 4000 and 5000. And here they were, 13 men in a boat with the very One Who had miraculously fed 1000's. Could He not feed them? The two feedings should have "fed" their faith, so that now they would trust that Jesus would not let them go hungry. And yet their faith had not grown, but is what Jesus still quantitated as "little faith!" Hey, micro-faith!” Jesus is saying “Is that all the confidence you have in me? Don’t you trust me more than that?” Zodhiates says little faith is "not equivalent to "unbeliever" [ápistos GreekStrongs:G571 ). Jesus never called His disciples "faithless" (apistos). Faith, pístis, in the New Testament has several objects and therefore can be qualified as great or little depending on the number of biblical propositions to which a believer assents. Teach the Text Commentary - Little faith has been variously defined contextually as worry (Mt 6:30), fear (Mt 8:26), and doubt or wavering (Mt 14:31). In all cases it is an inadequate faith in Jesus’ power to rescue and provide (see also Mt 17:20). Here little faith is tied to the disciples’ lack of understanding.

Mateus 16

Barnes adds that "There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean (See the notes at Acts 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 Matthew 15:39, where the transactions recorded in the previous verses had occurred. So Jesus and His disciples were not in the actual town of Caesarea Philippi (see depiction of town above), but in the region where the town was located. Keep the context in mind. Jesus has left the Pharisees (Mark 8:13) and now will focus on His disciples who have traveled with Him for the previous two years (approximate). At the beginning of their time with Jesus they were hoping He was a "political" Messiah Who would defeat the Romans and set up His Messianic Kingdom. Recall the words of Andrew to Peter " “We have found the Messiah” (which translated means Christ)." (Jn 1:41+,) Nathanael made a similar proclamation "Rabbi, You are the Son of God; You are the King of Israel." (John 1:49+). The disciples (at least some) had heard but not totally comprehended John the Baptist's proclamation "The next day he *saw Jesus coming to him and said, “Behold, the Lamb of God Who takes away the sin of the world!" (Jn 1:29+, cf Jn 1:34). Several months earlier when Jesus had walked to them on the water of the Sea of Galilee, they responded with worship and acclamation "You are certainly God's Son!" (Mt 14:33+). And even the next day after most of those following Jesus deserted Him (Jn 6:66+) when He taught He was the Bread of Life (Jn 6:35, 48+), Peter declared “We have believed and have come to know that You are the Holy One of God.” (Jn 6:69+) And so even though they had "hardened hearts," they unlike the Pharisees had recognized the deity and messiahship of Jesus. Related Resources: Wikipedia - Caesarea Philippi Bridgeway Bible Dictionary Caesarea philippi Hastings' Dictionary of the Bible Caesarea Philippi Hastings' Dictionary of the NT Caesarea Philippi Morrish Bible Dictionary Caesarea Philippi Watson's Theological Dictionary Caesarea Philippi 1911 Encyclopedia Britannica Caesarea Philippi Easton's Bible Dictionary Caesarea Fausset Bible Dictionary Caesarea International Standard Bible Encyclopedia Caesarea Kitto Biblical Cyclopedia Caesarea He was asking His disciples (mathetes), "Who do people say that the Son of Man is?" - Mark 8:27+ has “Who do people say that I am?” Luke gives some additional background recording "And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the people say that I am?” (Luke 9:18+)Compare The question of WHO IS JESUS - Lk 7:49, Lk 8:25, Lk 9:9. This is the single most important question in all of time or eternity for one's answer determines one's eternal destiny. People does not include the antagonistic religious leaders -- they have had their chance and blew it! So first Jesus begins by asking the disciples what the public opinion was regarding His identity, for they would have heard various opinions voiced by the crowds to whom Jesus had ministered, teaching and performing miracles to authenticate His authority, divinity and His true identity. Jesus is not asking because He did not know for He did (cf Jn 2:24-25+), but He asked to prepare His disciples for their test question. The answer is that Jesus is the Messiah foretold in over 300 passages in the Old Testament so that He would not be missed! The four Gospels underscore the truth that Jesus is both the Messiah (Mt. 1:18; 16:16; 23:10; 26:63–64; Mk 1:1; 14:61–62; Lk 2:11, 26; 4:41; 24:46; Jn 1:17, 41; 4:25–26; 11:27; 17:3) and that He is also the Son of God (Mt. 8:29; 27:43, 54; Mk 3:11; 15:39; Lk 1:35; 3:21–22; 4:41; 9:35; 22:70; Jn 1:34, 49; 5:18; 10:30, 36; 11:4; 14:9–10; 19:7). John summarizes the reason for the his Gospel but also for the synoptic Gospels - Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written (perfect tense) so that you may believe that Jesus is the Christ (THE MESSIAH), the Son of God; and that believing you may have life in His Name. (John 20:30, 31+) In his first epistle John writes And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (1 John 5:20+)

Mateus 16

Barnes adds "Jesus performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught." Of course one major difference is that John did not perform miracles. and others, Elijah - This refers to the fulfillment of the prophecy that Elijah was the forerunner of the Messiah (Mal 4:5-6; cf. Mt 3:1-3; Mt 11:9-10; Mt 17:10-13). "Jesus’ activity, possibly his warnings of coming judgment (e.g., 11:20–24; 13:40–43, 49–50), has caused some to identify him with this preparatory figure." (Teach the Text) William

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Barnes - 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, Joshua 3:10; 1 Samuel 17:26, 1 Samuel 17:36; Jeremiah 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. Broadus - The Son of the living God is a very solemn expression. The gods of the heathen were lifeless; Jehovah the God of Israel, the one true God, was living. So Paul at Lystra (Acts 14:15 R. V.): “that ye should should turn from these vain things unto the living God.” Mark 8:29 records simply ‘thou art the Christ (Messiah)’; Luke (9:20) ‘the Christ (Messiah) of God.’—The earliest disciples of Jesus, including Simon Peter, at once concluded that he was the Messiah. (John 1:41, 49.) But he proceeded to act so differently from what they had been reared to expect of Messiah, that they would naturally become greatly perplexed about his Messiahship, even as John felt in his prison (see on Mt 11:3). Again and again, however, some work or word would persuade them afresh. Thus in Mt 7:22 he declares, “Many will say to me in that day, Lord, Lord,” etc. In Mt 11:5 f. he refers the messengers of John to his Messianic miracles and preaching to the poor. In Mt 14:33 the persons in the boat say, “of a truth thou art the Son of God.” In John 6:69, R. V., Peter says (as spokesman): “We have believed and know that thou art the Holy One of God.” (This last the copyists changed into “thou art the Christ, the Son of the living God,” by assimilation to our passage of Matthew.) Now, two or three years later than their first early persuasion, they have become established in the conviction, though so in conflict with their life-long conceptions, that their Master is the Messiah. We thus see that there is no contradiction, such as many critics have alleged, between the statements of Matt., Mark., and Luke at this point, and that of John 1:41. Nor do we read that he had ever distinctly told the disciples that he was the Messiah, though he had said so to the woman of Samaria. (John 4:26, 29.) A few months later, the noble Martha, who receives scant justice in many pulpits, made the same confession for which Peter is here so commended. (John 11:27.) We understand the importance of this confession when we hear a Jew of the present time announce his new-found conviction that Jesus of Nazareth is the Messiah.—Does this confession of Peter represent the Saviour as divine? Not necessarily, if it stood alone without any later revelation. (Comp. on Mt 14:33.) But subsequent apostolic teaching, guided by the Holy Spirit, employs kindred phrases to set forth his divinity, which may therefore be regarded as implicitly contained in the language here used. Henry

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Barnes - 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 Mark 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. Carson - “Not only Jesus’ example, but the judgment he will exercise is an incentive to take up one’s cross and follow him.” Repay (reward, sold) (591)(apodidomi from apó = from + didomi = give and so to "give off” from one’s self) literally means to give back, then to put away by giving and then in a more figurative sense to pay back or recompense. Deeds (practices) (4234)(praxis from prasso = to practice) is an act, deed or practice. In the plural, praxis refers to one's acts or works and by extension to one's conduct. Praxis has the basic meaning of a doing of something, i.e., a deed. J C