Mateus 16
Thomas Constable · Citado em PreceptAustin
Mateus 16
Constable - Representatives of both parties constituted the Sanhedrin, the highest Jewish governing body in Israel (cf. Acts 23:6). This delegation, evidently from Jerusalem, represented the most official group of religious leaders that Matthew reported coming to Jesus thus far....The Jews typically looked for signs as divine authentication that God was indeed working through people who professed to speak for Him. (1 Cor 1:22). (Matthew 16 Commentary) Broadus - Here, as in Matthew 3:7, there is but one article (literally, the Pharisees and Sadducees), presenting the Sadducees as accompanying the Pharisees....The Sadducees appear only three times in the Gospel history; (1) witnessing the baptism of John, Matthew 8:7, (2) tempting Jesus here, (3) tempting him, not at the same time with the Pharisees, but separately, in Matthew 22:23. (Mark 12:18 Luke 20:27) They are also spoken of by Jesus in Matthew 16:6,11 f., and are mentioned nowhere else in the Gospels. Only a few weeks before, and not more than a few miles away, Jesus had severely censured the Pharisees as hypocrites and violators of God's word (Matthew 15:6,7+) and had spoken of them as blind guides of the people, unworthy of notice. Yet the dissembled hostility here indicated was not first awakened by that censure, for they had already accused Him of being in league with Beelzebub. (Matthew 12:24) Some critics think it incredible that Sadducees should have come with Pharisees. But they were temporarily united by common hostility to Jesus. Compare. Herod and Pilate, Luke 23:12+, and Psalm 2:2. (Commentary on the Gospel of Matthew.) And testing Jesus - Matthew states the clear purpose of these serpents seeking a sign! It was to test (peirazo in the present tense - continually) Jesus. Their heart was evil and their motives were corrupt for they were not seeking a sign so that they might believe in Him. Like father, like son. These evil men were like their father Satan (Jn 8:44) as Matthew had described when "Jesus was led up by the Spirit into the wilderness to be tempted (peirazo) by the devil." (Mt 4:1+) The devil tested Jesus in an attempt to get Him to sin. Barmes - 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. Broadus on testing Jesus - (cf. on Mt 4:1,7), with the hope that he will not stand the test, will not be able to show the sign; comp. Matthew 19:3, Mt 22:18,35. The Scribes and Pharisees had asked a sign from him in Matthew 12:38, and were refused. Now the Pharisees and Sadducees make a similar demand specifically for a 'sign from heaven' (so also Mark 8:11), and get (Matthew 16:4) exactly the same refusal as before. (Matthew 12:39) They might be thinking of such signs as when Moses gave bread from heaven, (Ps 78:23-25.; John 6:30-33) Joshua made the sun and moon stand still (Josh 10:12,13), Samuel brought thunder and rain in time of harvest (1 Sa 12:17, 18), Elijah repeatedly called down fire from heaven (2 Kings 1:10-12), and at Isaiah' s word the shadow went back on the dial (Isaiah 38:8); comp. Joel 2:30ff. Origen conjectures that they regarded signs on earth as wrought in Beelzebul. (Matthew 12:24) Probably some Jews really expected celestial signs of Messiah's approach; but the present request was made from bad motives. Jesus promised "great signs from heaven" in connection with his second coming, (Matthew 24:29,30.; Luke 21:11,25; cp. Rev. 15:1) and predicted that the false Christs would show great signs. (Matthew 24:24) (Commentary on the Gospel of Matthew) Testing (3985)(peirazo from peira = test from peíro = pierce to test durability of things) is a morally neutral word simply meaning “to test”. Whether the test is for a good (as it proved to be in Heb 11:17) or evil depends on the intent of the one giving the test and also on the response of the one tested. (See related words dokimazo; peirasmos) Uses of peirazo in Matthew - Matt. 4:1; Matt. 4:3 (If our Lord was tested, rest assured His followers will also be tested!); Matt. 16:1; Matt. 19:3; Matt. 22:18; Matt. 22:35; Mark alluded to the testing by the religious leaders "Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. They came and said to Him, “Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not? “Shall we pay or shall we not pay?” But He, knowing their hypocrisy, said to them, “Why are you testing Me? Bring Me a denarius to look at.” (Mark 12:13-15+) They asked Him to show them a sign (semeion) from heaven - Asked is eperotao which was a legal technical term that carried the sense of to interrogate or examine as in Acts 5:27+. That is undoubtedly the sense of eperotao in this context. Jesus because in a sense Jesus was "on trial" (cf "test") before these religious leaders, but it was hardly a fair trial for they had essentially convicted Him and condemned Him to die. They were now looking for some "missteps" or some supposed "blasphemy" by Jesus which would give them an "airtight case" to justify murdering Him! He had already performed many "signs" on earth but that only stiffened their unbelief. Even if He performed a miracle from heaven they would not believe in Him! The fascinating thing is that Jesus Himself was the ultimate sign for He was God Who had come from Heaven and they were blinded to that incredible truth! In His second coming Matthew refers to Him as a sign writing "“And then the sign of the Son of Man will appear in the sky (JESUS IS THE SIGN!), and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory." (Mt 24:30+). As Luke had recorded at Jesus' birth "Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed" (Lk 2:34+) In short, Jesus Himself was the sign at His first coming and at His second coming! Most of the Jewish leaders missed the first sign, but they won't miss the second sign (indeed a "sign from Heaven!") for John writes "BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. ." (Rev 1:7+)
Mateus 16
Constable has a good summary of some of the signs of the times the religious leaders had missed - What were the signs of the times that Israel’s religious leaders failed to read? John the Baptist’s appearance and preaching was one. John had told these leaders that he was the fulfillment of Isaiah’s prophecy of Messiah’s forerunner (Isa. 40:3; Mt. 3:1–12). Jesus had also identified John as the forerunner (11:14). Jesus’ works were another sign that the King had arrived, and Jesus had pointed this out (12:28). Finally the prophecy of Daniel’s 69 weeks should have alerted these students of the Old Testament to the fact that Messiah’s appearance was near (Dan. 9:25–26; cf. John 5:30–47; 8:12–20).
Mateus 16
Constable - "The only sign to Nineveh was Jonah"s solemn warning of near judgment, and his call to repentance-and the only sign now, or rather "unto this generation no sign," [ Mark 8:12] was the warning cry of judgment and the loving call to repentance." Let be be understood, unless one is abandoned to God, he will be abandoned by God! And He left them and went away - The word left is kataleipo meant He left them behind using a verb which also carried the idea of forsaking or abandoning (2 Pet. 2:15). See the diagram in Mt 16:13 which depicts this time as a critical transition in the ministry of our Lord, for from here to the Cross, opposition would increase and He would spend most of His time preparing His disciples for their mission once He was gone. Left (2641)(kataleipo from kata = intensifies or strengthens the meaning of leipo + leipo = to leave behind, forsake, to be wanting or deficient) literally means to leave behind or leave remaining (of a person or place - Mt 4:13, 16:4, 21:17, Heb 11:27). Kataleipo is often used to indicate abandoning a heritage, giving up riches, and leaving one's native land. Figuratively kataleipo was used to mean "neglect" (Acts 6:2+). Kataleipo conveys a strong sense of to abandon or forsake (as forsaking true Christianity 2Pe 2:15). To cause something to be left over and so to remain in existence (Ro 11:4-note, Heb 4:1-note = a promise remains). To leave without help (Lk 10:40). In the passive to remain behind (1Th 3:1-note, John 8:9). To leave alone in the sense of disregard as describing those who sail past a place without stopping (Acts 21:3) Kataleipo can mean to cease an activity (eg, give up a vice) but there are no uses with this sense in Scripture. Constable - Jesus withdrew again in response to opposition. However this time Matthew used a stronger word (kataleipo) meaning "to forsake or abandon." Jesus turned His back on these religious leaders because they were hopeless and incorrigible. [Plummer, p221.] This was to be Jesus" last and most important withdrawal from Galilee before His final trip south to Jerusalem (Matthew 19:1). He remained outside Galilee through Matthew 17:20, when He returned there from the North. J C
Mateus 16
Constable has an interesting analysis - This section of the Gospel ( Matthew 13:54 to Matthew 16:12) emphasizes the continuing and mounting opposition to the King. Matthew recorded Jesus withdrawing from this opposition twice ( Matthew 14:13; Matthew 15:21). In both instances He proceeded to train His disciples. The first time He ministered to Jews, and the second time He ministered to Gentiles. This was the pattern of Jesus" ministry that Matthew hinted at in the first verse of this Gospel. Opposition arose from the Jewish people ( Matthew 13:54-58), from the Romans ( Matthew 14:1-12), and most strongly from the religious leaders within Judaism ( Matthew 15:1-9; Matthew 16:1-4). The rejection of this last group finally became so firm that Jesus abandoned them ( Matthew 16:4). From now on He concentrated on preparing His disciples for what lay ahead of them because of Israel"s rejection of Her King. J C
Mateus 16
Constable - Almost as a fugitive from His enemies, Jesus took His disciples to the far northern extremity of Jewish influence, the most northerly place Jesus visited. At this place, as far from Jerusalem and Jesus" opponents as possible, Jesus proceeded to give them important revelation concerning what lay ahead for Him and them. Here Peter would make the great confession of the true identity of Jesus, whereas in Jerusalem to the south the Jews would deny His identity. In this safe haven Jesus revealed to the Twelve more about His person, His program, and His principles as Israel"s rejected King. Now when Jesus came into the district of Caesarea Philippi - Caesarea Philippi is located near the ancient Israelite town of Dan (cf. Jdg. 20:1; 1 Chron. 21:2), about forty to fifty miles southwest of Damascus. Background on Caesarea Philippi (Banias) - Situated at the foot of Mount Hermon, near a large spring that fed the Jordan River, Caesarea Philippi was originally named Paneas (or Banias), after the Greek deity Pan (a mythological half goat, half man famed for his flute-playing). When Philip the Tetrarch inherited the territory from his father, Herod the Great, he greatly enlarged the city. In A.D. 14, he renamed it Caesarea in honor of Caesar Augustus. To distinguish it from Caesarea Maritima, located west of Jerusalem on the Mediterranean coast, the city became known as Caesarea Paneas or Caesarea Philippi (so called in honor of Philip the Tetrarch). The city itself was largely populated by Gentiles and thus filled with pagan idols. By again journeying outside of Galilee (cf. Mark 7:24–8:10), Jesus and the apostles enjoyed a reprieve from the oppressive crowds, the antagonistic religious leaders, and the threat posed by Herod Antipas (cf. Luke 13:31+). Mark explains that it was while they were still on the way to the region surrounding Caesarea Philippi that the conversation recorded in these verses took place. (MNTC-Mk) Albert
Mateus 16
Constable - The timing of this question in Jesus’ ministry was very important. The disciples had believed that Jesus was the Messiah from the beginning of their contact with Him (John 1:41, 51). However their understanding of the Messiah then was the traditional one of their day, namely that of a political leader. The multitudes likewise failed to understand that Jesus was much more than that. The religious leaders were becoming increasingly antagonistic. The disciples were about to receive new revelation regarding Jesus that would have costly implications for them. Therefore it was necessary for them to confess Jesus’ identity clearly and unmistakably now. This passage marks the climax of Jesus' public teaching ministry. In effect, it is the apostles' final examination, consisting of one all-important question, the ultimate question every human being must answer: Who is Jesus Christ? No question is more significant, for upon its answer hangs one's eternal destiny. It is a question no one can escape. Every person will one day stand before God and answer it. For some two and a half years, Jesus had been preparing the Twelve for this very moment. He taught and retaught, affirmed and reaffirmed, demonstrated and re-demonstrated, building and rebuilding the truth of His identity until it was firmly established in their minds and hearts. During the preceding months, Jesus had largely withdrawn from the crowds and had only brief and pointed encounters with the Jewish leaders. The multitudes, misguided in their expectations, wanted to make Him a political Messiah who would deliver them from Roman rule and the oppressive ambitions of Herod. The scribes, Pharisees, and Sadducees, on the other hand, had become convinced that He posed a grave threat to their religious system and were determined to eliminate Him, even if it required taking His life. Matthew 16:16 Simon Peter answered, "You are the Christ, the Son of the living God." You: Mt 14:33 26:63 27:54 Ps 2:7 Mk 14:61 Joh 1:49 6:69 11:27 20:31 Ac 8:37 9:20 Ro 1:4 Heb 1:2-5 1Jn 4:15 5:5,20 the living God: De 5:26 Ps 42:2 Da 6:26 Ac 14:15 1Th 1:9 Matthew 16 Resources - Multiple Sermons and Commentaries Related Passages: Mark 8:29+ And He continued by questioning them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.” Luke 9:20+ And He said to them, “But who do you say that I am?” And Peter answered and said, “The Christ of God.” Simon Peter answered, "You are the Christ - Christ ( Christos See also Messiah - Anointed One) was the equivalent of the Hebrew “Messiah” (Messiah = messias) or “Anointed One" (mashiach/masiyah). The Greek literally reads: “You are the Christ, the Son of the God, the Living One!” (Peter used four definite articles for each Name, each emphasizing the uniqueness). A T
Mateus 16
Constable - Self-denial as Jesus taught it does not involve denying oneself things as much as it does denying one’s own authority over his or her life (cf. Mt 4:19; John 12:23–26). This is the great challenge. James Smith - To go after a self-denying Christ is impossible without the denial of self. We must deny our own thoughts, will, power, interests— everything that would hinder His will, power, and interests from being accomplished in us and by us. Jon Courson - Salvation begins with death. It begins when we say, “I’m dying to self. I no longer demand my own way, but rather give myself completely to You.” Must deny (533)(aparneomai from apó = from + arnéomai = to deny, refuse) means to deny, to refuse to recognize or acknowledge. It is a strengthened form of arneomai and thus mean to deny utterly (to completely deny) as used in the context of Peter denying any connection with Jesus. BDAG says this verb means "to act in a wholly selfless manner (used in Mt 16:24; Mk 8:34; Lk 9:23)," Thayer says it means "to forget oneself, lose sight of oneself and one's own interests." This is the anti-thesis of our selfish culture as Paul predicted "But realize this, that in the last days difficult times will come. For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy," (2Ti 3:1-2+) Jesus says His followers must deny self (Mt 16:24, Mk 8:34). Aparneomai in this context conveys the basic idea of saying “no," of acting in a wholly selfless manner. It is to disown oneself, to turn away from the idolatry of self-centeredness, to act in a wholly unselfish manner. Aparneomai is used once of Jesus denying men who deny Him = "He who denies Me before men will be denied before the angels of God." (Lk 12:9+) Some evangelical commentators (Constable) make the interpretation that Jesus is referring to loss of rewards, but the passage says absolutely nothing about rewards. This is not loss of rewards but loss of one's life in eternal punishment. The ESV Study Bible says "The eternal consequences for those who deny Christ, in fact, will be far worse than the persecution that they sought to avoid." Gilbrant writes Jesus "said that whoever denies Him before men (that is, whoever does not acknowledge that he belongs to Jesus) the Lord himself shall reject before the angels of God. The “good news” is that whoever acknowledges Him before men, him the Son of Man will also acknowledge before the angels of God." And take up his cross Jesus gives a second command (airo in the aorist imperative) means to pick up at once. This speaks of death to self, for the sake of Jesus. Pick up at once! Robertson on parallel statement in Mt 10:38 - The first mention of cross in Matthew. Criminals were crucified in Jerusalem. It was the custom for the condemned person to carry his own cross as Jesus did till Simon of Cyrene was impressed for that purpose. The Jews had become familiar with crucifixion since the days of Antiochus Epiphanes and one of the Maccabean rulers (Alexander Jannaeus) had crucified 800 Pharisees. (On Mt 16:24