Mateus 16
Leon Morris · Citado em PreceptAustin
Mateus 16
Morris - Peter's great confession apparently was given as spokesman for all the disciples since Jesus had asked them the question (Matthew 16:15). They understood that Jesus was both the promised Messiah ("the Christ") and also the only begotten Son of God. They had learned this first from John the Baptist (see John's testimony as recorded in John 1:15-18), but this had been further confirmed by their personal knowledge of Christ and by the inward witness of the Holy Spirit. (Borrow The Defender's Study Bible) Believer's Study Bible - Peter means by his answer that Jesus is the One who would fulfill the messianic hope of the O.T. He does not completely understand the nature of Jesus' messiahship, but the truth is beginning to dawn, as Matthew makes clear by the expression "the Son of the living God." This is Peter's astonishing insight. To avow that Jesus was the Messiah was not startling. But to affirm that Jesus, the Messiah, was the Son of God -- deity in human flesh -- was an insight of momentous illumination (v. 17). Hiebert - In the time of Jesus, it was the current Jewish designation for the promised greater Son of David who would restore the kingdom of David and reign in worldwide power. The occurrences of the title in the Gospels show that Jesus was reluctant to use the term of Himself, apparently because of the limited and inadequate nature of the current messianic hopes. In popular thought, the Messiah had largely become a nationalistic figure; and, if used of Jesus, the title would at once have inflamed the political aspirations of the people (cf. John 6:14–15). But Jesus did not reject the title whenever it was applied to Him. He understood and fulfilled His messianic mission in a way different from and larger than the current messianic expectations. In His own understanding of His Person and mission, Jesus fused the Old Testament pictures of the Messiah, the suffering Servant, and the Son of man. Thus, His own presentation of Himself was not at once fully understood. The present discussion with His disciples was intended by Jesus to lead them into a fuller understanding of His messianic identity and function. Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus. In the TWOT Hamilton suggests a fourfold significance to anointing (Heb - Mashiach): (1) separation unto God, (2) authorization by God, (3) divine enablement, and (4) the coming Deliverer. In regards to Deliverer Hamilton says “Though this association with the term māshach is not as prevalent in the OT as often supposed, the prospect of a righteous, Spirit-filled ruler is increasingly discernible in the OT (cf. Isaiah 9:1-7+; Isaiah 1:1-5+; Isa 61:1+)” BDAG adds Christos signifies the "Fulfiller of Israelite expectation of a Deliverer" and was used in the Septuagint of the great messianic Ps 2:2+ describing the future day when "The kings of the earth take their stand And the rulers take counsel together against the LORD and against His Anointed (Hebrew = Mashiach/masiyah; Lxx = Christos)." The first use of Christos in the Septuagint describes "the anointed (Hebrew = Mashiach/masiyah; Lxx = Christos) priest" (Lev 4:5+) carrying out a blood sacrifice, clearly foreshadowing the One Who would come as both the Sacrifice and the Priest! Daniel 9:26+ gives us the incredible prophecy that after 69 weeks (483 years) "the Messiah (Mashiach; Christos) will be cut off," a specific prophecy of what would happen to Messiah and when it would happen. The Jews could have known and should have known (and some Jews have been saved when they read Daniel's prophecy) (See Luke 19:42+. Christos is translated in the NAS 1995 edition as Christ (516x), Christ's (11x) and Messiah (4x - Mt 1:1, 16, 17, 2:4). The NIV and ESV never translate Christos as Messiah, but always as Christ. The Holman Christian Standard Bible has an interesting approach and translates Christos as Messiah many times depending on the context (see explanatory note) The NLT translates Christos as Messiah over 80 times. The NET translates Christos as Messiah in Jn 4:29, Acts 3:20, Eph 2:12. Related Resources: Messiah - Anointed One Messiah = messias See incredible videos that chronicle Jewish men and women recognizing Jesus as their Messiah Is Jesus the Messiah? What does Messiah mean? Why do most Jews reject Jesus as the Messiah? Does the Old Testament truly predict a second advent of the Messiah? Matthew 16:17 And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. Blessed: Mt 5:3-11 13:16,17 Lu 10:23,24 22:32 1Pe 1:3-5 5:1 Simon: Joh 1:42 21:15-17 for: Ga 1:11,12,16 but: Mt 11:25-27 Isa 54:13 Lu 10:21,22 Joh 6:45 17:6-8 1Co 2:9-12 Ga 1:16 Eph 1:17,18 2:8 3:5,18,19 Col 1:26,27 1Jn 4:15 5:20 Matthew 16 Resources - Multiple Sermons and Commentaries Related Passages: Mark has no parallel Luke has no parallel NOT NATURALLY REVEALED BUT SUPERNATURALLY REVEALED And Jesus said to him, "Blessed are you, Simon Barjona - Broadus on Simon Barjona - The Hebrew Ben (Benjamin, Benhadad, etc.), and the Aramaic Bar, signifies ‘son’; e. g., Bar-Jesus, Barabbas (Mt 27:16), Bartholomew (Mt 10:3), Bartimeus, Barnabas, etc. because - Term of explanation - explains why Peter is blessed. Flesh and blood did not reveal (apokalupto) this to you, but (important term of contrast) My Father Who is in heaven -This truth was not revealed by a man, by humanity, by natural means but by supernatural means, uncovering to his heart and mind (reveal) truth that heretofore had been concealed from the disciples. In other words "Blessed are you, because he had received this insight through divine revelation and not through human influences." God the Father removed the veil regarding Jesus' true identity, exposing to open view what was heretofore hidden. He made manifest and revealed the Holy One Who was previously unknown to the apostles as the Messiah.
Mateus 16
Morris - tell no man. 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. (Borrow The Defender's Study Bible) Believer's Study Bible - Why should Jesus forestall the disciples from openly identifying Him as the Messiah? (1) Already there had been more than sufficient publicity. Additional fanfare would only increase opposition on the one hand, and give encouragement to those who still desired Him to act as a political Messiah on the other. (2) The latter days of His ministry were designed to be less public and more private for the instruction of the disciples. The time would come later for the messiahship of Jesus to be publicly proclaimed. Ryrie - tell no one because the leaders had rejected Him and He did not want to foster revolution against Rome. (Borrow Ryrie Study Bible) Norman Geisler - MATTHEW 16:20—Why did Jesus instruct His disciples to tell no one He was the Christ? PROBLEM: Jesus commissioned His disciples, “Go therefore and make disciples of all nations” (Matt. 28:19). Yet over and over again throughout His ministry He insisted that His followers “tell no man” (cf. Matt. 8:4; 16:20; 17:9; Mark 7:36; 8:30; 9:9; Luke 5:14; 8:56; 9:21). Doesn’t this contradict His Great Commission? SOLUTION: The problem is easily resolved if several things are remembered. First, there was often a stated or implied condition on this command to “tell no man.” Jesus said clearly to His disciples on one occasion, “tell no one … till the Son of Man ha[s] risen from the dead” (Mark 9:9; cf. Matt. 17:9). There is no contradiction between this and His pronouncement to tell everyone after He rose from the dead (in Matt. 28:19). Second, sometimes Jesus was simply trying to keep down the crowds so that He could continue His ministry. Mark writes, “He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it” (Mark 7:36). Likewise, Luke reports that immediately after Jesus instructed the cleansed leper to “tell no one” (Luke 5:14), “then the report went around concerning Him all the more… So He Himself often withdrew into the wilderness and prayed” (vv. 15–16). Finally, Jesus did not wish to parade His messianic claims, especially among the Jews, since they had a false expectation of a political redeemer who would deliver them from the yoke of Rome (see comments on John 4:26). On one occasion, they even wanted to make Him king by force because of the signs which He did (see John 6:14–15). Since that was not His purpose, He withdrew from them, for His purpose was to die on the cross (see Mark 10:45 and John 10:10, 15) (When Critics Ask) Matthew 16:21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. began: Mt 17:22,23 Mt 20:17-19,28 Mt 26:2 Mk 8:31 Mk 9:31,32 Mk 10:32-34 Lu 9:22,31,44,45 18:31-34 24:6,7,26,27,46 1Co 15:3,4 chief priests: Mt 26:47 27:12 1Ch 24:1-19 Ne 12:7 and be: Mt 27:63 Joh 2:19-21 Ac 2:23-32 Matthew 16 Resources - Multiple Sermons and Commentaries Related Passages: Mark 8:31+ And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33 But turning around and seeing His disciples, He rebuked Peter and *said, “Get behind Me, Satan; for you are not setting your mind on God’s interests, but man’s.” Luke 9:22+ saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” From that time - This important time marker signals a new stage in Jesus' ministry to His disciples. Having just been identified as the Messiah, He now begins to prepare them for the terrible events that lay only a few months ahead. Keep the context in mind. Jesus had just revealed His identity as the Messiah, but what had the Twelve believed about the Messiah all their lives? Like most of Israel, they expected a glorious, powerful, conquering King and not a suffering Servant. Their understanding was shaped by the kingdom prophecies but largely overlooked the prophecies of the Messiah's suffering. Jesus therefore began to correct their misconceptions, which explains why He had to repeat these truths to them again and again. Constable on from that time - This is only the second time in the Gospel that Matthew used the phrase apo tote erxato, “from that time” (cf. Mt 26:16). The first time was in Mt 4:17 where Jesus began to present Himself to Israel as her Messiah. Here it announces Jesus’ preparation of His disciples for the Cross because of Israel’s rejection and His disciples’ acceptance of Him as the divine Messiah. Thus the evangelist signalled a significant turning point in Jesus’ ministry. Broadus - Being now fully convinced that he was the Messiah, the disciples must be restrained from endeavoring to carry out their erroneous notions of the Messianic reign, and could be taught more correct ideas without destroying their faith. But the instruction here begun had to be continued from time to time. (Mt 17:9. 22 f; 20:18 f.; 26:2, 12, 31 f.; comp. John 12:23 ff.) Filled with the popular Jewish conceptions, it required frequent repetition to make real to their minds the amazing thought that the Messiah was to be put to death. Indeed, they were unprepared after all; their hopes were crushed by his death, and they forgot his promise of rising again. This point, at which he begins distinctly to foretell his death, constituted a new epoch (Meyer) in our Lords ministry, like that of 4:17, where the same expression is used, ‘from that time began.’ This important epoch is considerably more than six months, probably eight or nine months, before the crucifixion. Jesus began to show (Mk 8:31+ says "teach") His disciples that He must (dei) go to Jerusalem, and suffer (pascho) many things from the elders (presbuteros) and chief priests (archiereus) and scribes (grammateus) (the three classes which constituted the Sanhedrin), and be killed, and be raised up on the third day - Jesus had hinted at His death earlier (9:15; 10:38; 12:40), but this is the first time He openly discusses it with the disciples. Notice the word "must" (dei) which shows that what He describes a necessity, that which absolutely had to happen, for it was the very reason He had come to earth as a Man (Mk 10:45+, Lk 19:10+). This is Matthew's first clear prophetic prediction of the Passion and it gives very specific details of His murder and then His resurrections. Thereafter, Jesus repeatedly told His disciples of His impending death (Mt 17:22,23 Mt 20:17-19,28 Mt 26:2, cf Mk 8:31+ Mk 9:31,32+ Mk 10:32-34+) Many things predicts not just the agony of the Cross but many things done to Him prior to the Cross (unfair trials, spitting, scouring, mocking, etc) Mark's version (Mark 8:31+) adds that He would "and be rejected" (apodokimazo) which "means that He would be subjected to an official examination and, like a spurious coin, be disapproved. Because He did not meet its standards for the Messiah, the Sanhedrin as a definite act would reject Him." (Hiebert) Show (1166)(deiknuo) means to show, to point out, to show, to make known, to exhibit something. This is the same word used when Satan tempted Jesus showing Him all the kingdoms of the world (Matt. 4:8; Lk. 4:5) Other uses in the Gospels - Matt. 8:4; Matt. 16:21; Mk. 1:44; Mk. 14:15; Lk. 5:14; Lk. 20:24; Lk. 22:12; Lk. 24:40; Jn. 2:18; Jn. 5:20; Jn. 10:32; Jn. 14:8; Jn. 14:9; Jn. 20:20; Must (1163)(dei rom deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". Wuest on must in this passage - “Must” is dei “it is necessary in the nature of the case.” The word points to the inevitableness and rationale of the Cross. Since God is love and man is a sinner, He will provide a salvation for him. But since He is also just, it is necessary in the nature of the case, for Him to die on the Cross and thus pay the penalty that would satisfy the demands of that justice which required that sin be paid for. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Suffer (3958) pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. And be killed - At this time Jesus does not tell them the mode of murder nor the profound significance of His death. But if they had good memories they might have pondered words like those of John the Baptist who declared "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). The knew about sacrificial lambs and knew that they provided atonement only by shedding their blood. They simply failed to put the pieces of the puzzle together. Killed (put to death)(615) apokteino from apó = intensifies meaning + kteíno = slay) means to kill outright or to put to death in any manner. To kill someone results in a state of separation and often used of Christ's death (Mt 16:21; 17:23; 21:35, 38, 39) Broadus on go to Jerusalem - Go unto Jerusalem. This is mentioned here by Matthew alone; comp. at the transfiguration, Luke 9:31. Jesus is now at the greatest distance from Jerusalem that was possible in Palestine. At Jerusalem the opposition to him was most bitter, through the conservatism of learning and of office. (John 11:48.) Those who had assailed him most fiercely in Galilee came from Jerusalem. (Mark 3:22; Matt. 15:1.) He stayed away from the last preceding Passover because the Jews at Jerusalem sought to kill him. (John 7:1.) From this time on the thought of going to Jerusalem and facing all that a waits him, is prominent in his mind. What is to befall him cannot happen elsewhere, Luke 13:22; comp. also Matt. 20:18, and the parables in Mark and Luke.
Mateus 16
Morris - Once the disciples had formally recognized Him as the Messiah, the Lord began to prepare them for His real mission--and theirs. In spite of Jesus' teachings however, His death and resurrection caught them by surprise. Somehow they still felt He would lead them in establishing the messianic kingdom without this very uncomfortable interruption (Borrow The Defender's Study Bible) Matthew
Mateus 16
Morris - It is surprising that Peter could make such a remarkable (even Spirit-inspired) confession of Jesus as both Messiah and Son of God, then almost immediately deny Christ's word! Jesus recognized that this was really Satan speaking through Peter (Matthew 16:23)--not in the sense of satanic possession, but rather satanic persuasion. The natural man almost instinctively recoils from the idea of the atoning death and resurrection of Christ, and Satan bitterly resists it. (Borrow The Defender's Study Bible) Rebuke (warn) (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce as in this passage.
Mateus 16
Morris - gain the whole world. This is a remarkable profit and loss statement! The Greek word for "soul" is psuche, from which we have our English word "psychology," meaning "study of the soul." Although it can also mean "life," depending on context, the emphasis and comparison here seems clearly to refer to one's eternal soul. (Borrow The Defender's Study Bible) J C
Mateus 16
Morris - not taste of death. The disciples were to see Him "coming," not actually reigning, in His kingdom. This clearly referred to the remarkable vision which three of His disciples were about to see on the Mount of Transfiguration. (Borrow The Defender's Study Bible) Morris - coming in his kingdom. Peter confirms that they saw the "coming" of our Lord Jesus Christ, and were "eyewitnesses of his majesty...when we were with him in the holy mount" (2 Peter 1:16-18). (Borrow The Defender's Study Bible) Question - Was Jesus’ statement to the disciples in Luke 9:27 (also Matthew 16:28; Mark 9:1) incorrect? Answer - Luke 9:27 says, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." See also Matthew 16:28 and Mark 9:1 for the parallel quotes. In each of the synoptic Gospels, the next event immediately after this promise from Jesus is the transfiguration. Rather than interpreting Jesus’ promise as referring to His coming to establish His kingdom on earth, the context indicates that Jesus was referring to the transfiguration. The Greek word translated "kingdom" can also be translated "royal splendor," meaning that the three disciples standing there would see Christ as He really is—the King of heaven—which occurred in the transfiguration. The "transfiguration" refers to the event described in the above cited passages when Jesus took Peter, James, and John to the top of the mountain, where He met with Moses and Elijah—representing the Law and the Prophets of the Old Testament—and spoke with them. The disciples saw Jesus in all His glory and splendor, talking with a glorified Moses and Elijah. This is a glimpse of what will occur in Jesus’ kingdom. The disciples were dumbstruck at the sight and "fell on their faces" (Matthew 17:6). It seems most natural to interpret this promise in Matthew 16:28; Mark 9:1; and Luke 9:27 as a reference to the transfiguration, which "some" of the disciples would witness only six days later, exactly as Jesus predicted. In each Gospel, the very next passage after this promise from Jesus is the transfiguration, which shows Jesus in all His glory which will be seen again in the Kingdom of God. The contextual links make it very likely that this is the proper interpretation. GotQuestions.org Norman Geisler - MATTHEW 16:28—Did Jesus make a mistake about His disciples seeing the kingdom come in their lifetimes? PROBLEM: Jesus told His disciples that some of them would not see death until they saw Him coming in His kingdom. Yet during the life of the apostles, Jesus never returned to set up His kingdom. SOLUTION: This is a question of when this was going to take place, not whether it would. There are three possible solutions. First, some have suggested that this may be a reference to the Day of Pentecost where Christ’s Helper, the Holy Spirit, came to descend upon the apostles. In John’s Gospel (14:26), Jesus promised to send the Holy Spirit, and, in the beginning of Acts (1:4–8), He tells them not to leave Jerusalem until they have received the Holy Spirit. But this hardly seems to fit the description of seeing Christ coming in His kingdom (Matt. 16:28). Second, others believe this might be a reference to the destruction of Jerusalem and the temple in A.D. 70. This would mean that He would return to bring judgment upon the city that rejected Him and crucified Him. While this is a possible explanation, it does not seem to account for the fact that Jesus appears to be coming for believers (those “standing there” with Him), not simply coming in judgment on unbelievers. Nor does the judgment on Jerusalem in A.D. 70 adequately express seeing the “Son of Man coming in His kingdom” (v. 28), a phrase reminiscent of His second coming (cf. 26:64). Nor does it explain why Jesus never appeared in A.D. 70. A third and more plausible explanation is that this is a reference to the appearance of Christ in His glory on the Mount of Transfiguration which begins in the very next verse (17:1). Here Christ does literally appear in a glorified form, and some of His apostles are there to witness the occasion, namely Peter, James, and John. This transfiguration experience, of course, was only a foretaste of His Second Coming when all believers will see Him come in power and great glory (cf. Acts 1:11; Rev. 1:7). (See page 297 When Critics Ask)