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Matthew 16:22
Verse
Context
Christ’s Passion Foretold
21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life.22Peter took Him aside and began to rebuke Him. “Far be it from You, Lord!” he said. “This shall never happen to You!”
Sermons
Carter Conlon
St. John Chrysostom
T. Austin-SparksT. Austin-SparksSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then Peter took him--aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement. and began to rebuke him--affectionately, yet with a certain generous indignation, to chide Him. saying, Be it far from thee: this shall not be unto thee--that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (Joh 18:10).
John Gill Bible Commentary
But he turned,.... Either to Peter, changing his countenance, and looking sternly upon him, or rather to the disciples; for Mark says, "when he had turned about and looked on his disciples, he rebuked Peter": Peter had took him aside, and was arguing the case privately with him; but what he said was so offensive to him, that he chose to reprove him publicly before the disciples; and therefore turned himself from him to them, in a way of resentment, and said unto Peter; in their hearing, and before them all, get thee behind me, Satan. The Persic version renders it, O infidel! as he was at present, with respect to the sufferings, death, and resurrection of Christ: some take the word Satan, to be a general name for an adversary, or enemy, as it is used in Sa2 19:22 and think that Christ calls Peter by this name, because he was against him, and opposed him in this point; which sense abates the harshness of this expression. But it seems rather to mean the devil, who took the advantage of Peter's weakness and ignorance; and put him upon dissuading Christ from suffering, for the salvation of his people: though it should be known, that the word Satan, is used by the, Jews (w), to signify the vitiosity and corruption of nature; of which they say, , this is Satan; so the messenger, or angel Satan, Co2 12:7 may be thought to be the same; See Gill on Co2 12:7 And then our Lord's sense is, be gone from me, I cannot bear the sight of thee; thou art under the influence of the corruption of thy heart, and nature; thou talkest like a carnal, and not like a spiritual man; and therefore Christ denominates him from his carnality, Satan, one of the names of the vitiosity of nature, whom a little before he had pronounced blessed; being then under the influence of another spirit, as appeared from the noble confession of his faith in Christ: this change shows the weakness of human nature, the strength of corruption, the inconstancy and fickleness of frames, and the imperfection of grace in the best of saints. Thou art an offence unto me; or a stumbling block to me, a cause of stumbling and failing; not that he really was, but he endeavoured to be, and was as much as in him lay; and had he given heed unto him, would have been so. It may be observed, that nothing was more offensive to Christ, than to endeavour to divert him from the work his farther called him to; he had agreed to do; what he came into this world for, and his heart was so much set upon; namely, to suffer and die in the room of his people, in order to obtain salvation for them: never were such words uttered by him, and such resentment shown to any, but to the devil himself, when he tempted him to worship him. For thou savourest not the things that be of God; meaning his sufferings and death, which were the appointment of God, the counsel of his will, the provision of his covenant; what he foretold in the prophecies of the Old Testament, and what he had an hand in, and in which the glory of his grace, power, and justice, was concerned, and were the end of the mission of his Son into this world; which things were out of sight and mind, and were not regarded by the apostle at this time; but those that be of men: he thought of nothing but worldly grandeur in the kingdom of the Messiah, as a temporal prince and Saviour; and of the continuance of Christ's natural life, for his own carnal and worldly advantage; which showed him to be, at this time, greatly under the influence of corrupt nature. So, though the blood, righteousness, sacrifice, and death of Christ, are savoury things, things to be savoured, minded, and regarded by believers, and accounted precious; and they do mind them, so the word signifies, Rom 8:5 when being blessed with a spiritual and experimental knowledge, and application of them to themselves, they exercise faith, hope, and love upon Christ, with respect unto them; when they remember them aright in the ordinance of the supper, the love from whence they spring, and the benefits that come hereby; and when they discern the Lord's body in it, a crucified Jesus, and the blessings of grace which come by him, and ascribe their whole salvation to his sufferings and death, and taste the sweetness there is in these things, eating his flesh and drinking his blood by faith; yet being left to themselves, they do not savour, mind, and regard these things, but carnal things, and human schemes; as when they are dilatory to profess a crucified Christ, and submit to those ordinances of his, which set forth his sufferings and death; or are negligent in their attendance on them, their place being often empty at supper time; or if they do attend, their hearts go after other things. (w) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2, 3. & passim.
Tyndale Open Study Notes
16:22 began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.
Matthew 16:22
Christ’s Passion Foretold
21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life.22Peter took Him aside and began to rebuke Him. “Far be it from You, Lord!” he said. “This shall never happen to You!”
- Scripture
- Sermons
- Commentary
When Compassion Offends God
By Carter Conlon1.8K50:48Offending GodJOB 38:8JOB 41:1MAT 16:22LUK 16:4PHP 3:18In this sermon, the preacher reflects on the divine order and clockwork of the universe. He emphasizes that despite our discussions and disputes about what is right and wrong, the universe remains in place. The preacher also mentions a mysterious event when the morning stars sank and the sons of God shouted for joy during the creation of the universe. The sermon then shifts to Jesus' teachings, particularly his warning about the value of the soul and the importance of living a life in accordance with God's will. The preacher highlights Peter's mistake of trying to counsel God and urges the audience to focus on being true disciples of Jesus rather than seeking personal recognition.
Holl-05 Absolute Overgave 2 of 2 (Absolute Surrender 2 of 2)
By Art Katz9201:18:15HollandPRO 1:7MAT 16:17MAT 16:22JHN 3:2JHN 11:35In this sermon, the speaker emphasizes the importance of understanding the spiritual significance of Jesus' words and actions. He shares a personal experience of reading a secular article that highlighted the interconnectedness of global events and how they impact everything. The speaker then refers to the story of Nicodemus meeting Jesus at night, highlighting Jesus' unexpected response about the need for spiritual rebirth to see the kingdom of God. The sermon concludes with a caution against initiating our own activities without seeking God's intricate and intertwined purpose for our lives.
(Gaining God's Approval) 9. the Testing of Peter and Judas
By Zac Poonen0MAT 16:22MAT 26:14LUK 5:1LUK 6:38LUK 12:21LUK 16:11JHN 6:68JHN 12:4JHN 13:29ACT 3:6ACT 20:35Zac Poonen contrasts the attitudes of Peter and Judas Iscariot towards money and correction. Peter, when called by Jesus, immediately left his fishing business to follow Him, prioritizing eternal wealth over earthly riches. In contrast, Judas Iscariot, although chosen as an apostle, failed the test of faithfulness by stealing money meant for the poor and betraying Jesus for personal gain. Peter embraced correction from Jesus, recognizing it as words of eternal life, while Judas, offended by correction, ultimately chose to betray Jesus. The sermon emphasizes the importance of humility in receiving correction and the eternal consequences of our responses.
John 2:11-22
By St. John Chrysostom0MAT 16:22JHN 2:12JHN 2:16JHN 2:18JHN 2:22JHN 8:281CO 2:11John Chrysostom preaches about the beginning of miracles that Jesus performed in Cana of Galilee, emphasizing the importance of being vigilant against the devil's attacks to safeguard our salvation. He highlights the need for individual introspection and cleansing of the soul to fully receive the divine teachings. Chrysostom delves into the significance of Jesus cleansing the Temple, showcasing His authority and zeal for God's house, despite the opposition He faced. He explores the enigmatic ways in which Jesus spoke, challenging the listeners to seek understanding and faith in His words, especially regarding His resurrection. The sermon concludes with an exhortation to emulate the disciples' dedication and wisdom, emphasizing the essential role of alms-giving in securing blessings and entrance into the Kingdom.
The Lord's Travail
By T. Austin-Sparks0Hope in ChristTransformationMAT 14:28MAT 16:22MAT 17:4MAT 26:31MRK 4:38LUK 5:5GAL 2:111PE 1:131PE 2:91PE 3:1T. Austin-Sparks explores the life of the Apostle Peter, emphasizing his failures and the Lord's enduring patience and love towards him. Through various instances, Peter's struggles with faith and understanding are highlighted, showcasing his journey from doubt to becoming a foundational figure in the new spiritual Israel. Sparks illustrates that despite Peter's shortcomings, the Lord's travail was not in vain, as Peter ultimately became a vessel of hope and encouragement for others. The sermon underscores the practical implications of living as part of the new Israel, focusing on relationships and conduct that reflect God's grace. Ultimately, it conveys that no one is beyond redemption and that our lives should manifest the excellencies of God.
The True Source of All ministry... Union With Christ
By T. Austin-Sparks0Union with ChristConsecrationLEV 8:22ECC 9:10MAT 16:22JHN 17:19ROM 12:1T. Austin-Sparks emphasizes the significance of union with Christ in ministry, illustrating the dual aspects of consecration through the shedding and sprinkling of blood as seen in Leviticus 8. He explains that true consecration involves surrendering our ears, hands, and feet to God's will, ensuring that our lives are governed solely by His voice and interests. The sermon draws parallels between the consecration of Aaron and the High Priestly prayer of Jesus in John 17, highlighting the necessity of being dead to self and alive to God. Sparks encourages believers to seek God's direction in their lives, emphasizing that true success is found in obedience to His call, regardless of worldly expectations. Ultimately, he calls for a renewed commitment to living as a living sacrifice, wholly dedicated to God's purposes.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then Peter took him--aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement. and began to rebuke him--affectionately, yet with a certain generous indignation, to chide Him. saying, Be it far from thee: this shall not be unto thee--that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (Joh 18:10).
John Gill Bible Commentary
But he turned,.... Either to Peter, changing his countenance, and looking sternly upon him, or rather to the disciples; for Mark says, "when he had turned about and looked on his disciples, he rebuked Peter": Peter had took him aside, and was arguing the case privately with him; but what he said was so offensive to him, that he chose to reprove him publicly before the disciples; and therefore turned himself from him to them, in a way of resentment, and said unto Peter; in their hearing, and before them all, get thee behind me, Satan. The Persic version renders it, O infidel! as he was at present, with respect to the sufferings, death, and resurrection of Christ: some take the word Satan, to be a general name for an adversary, or enemy, as it is used in Sa2 19:22 and think that Christ calls Peter by this name, because he was against him, and opposed him in this point; which sense abates the harshness of this expression. But it seems rather to mean the devil, who took the advantage of Peter's weakness and ignorance; and put him upon dissuading Christ from suffering, for the salvation of his people: though it should be known, that the word Satan, is used by the, Jews (w), to signify the vitiosity and corruption of nature; of which they say, , this is Satan; so the messenger, or angel Satan, Co2 12:7 may be thought to be the same; See Gill on Co2 12:7 And then our Lord's sense is, be gone from me, I cannot bear the sight of thee; thou art under the influence of the corruption of thy heart, and nature; thou talkest like a carnal, and not like a spiritual man; and therefore Christ denominates him from his carnality, Satan, one of the names of the vitiosity of nature, whom a little before he had pronounced blessed; being then under the influence of another spirit, as appeared from the noble confession of his faith in Christ: this change shows the weakness of human nature, the strength of corruption, the inconstancy and fickleness of frames, and the imperfection of grace in the best of saints. Thou art an offence unto me; or a stumbling block to me, a cause of stumbling and failing; not that he really was, but he endeavoured to be, and was as much as in him lay; and had he given heed unto him, would have been so. It may be observed, that nothing was more offensive to Christ, than to endeavour to divert him from the work his farther called him to; he had agreed to do; what he came into this world for, and his heart was so much set upon; namely, to suffer and die in the room of his people, in order to obtain salvation for them: never were such words uttered by him, and such resentment shown to any, but to the devil himself, when he tempted him to worship him. For thou savourest not the things that be of God; meaning his sufferings and death, which were the appointment of God, the counsel of his will, the provision of his covenant; what he foretold in the prophecies of the Old Testament, and what he had an hand in, and in which the glory of his grace, power, and justice, was concerned, and were the end of the mission of his Son into this world; which things were out of sight and mind, and were not regarded by the apostle at this time; but those that be of men: he thought of nothing but worldly grandeur in the kingdom of the Messiah, as a temporal prince and Saviour; and of the continuance of Christ's natural life, for his own carnal and worldly advantage; which showed him to be, at this time, greatly under the influence of corrupt nature. So, though the blood, righteousness, sacrifice, and death of Christ, are savoury things, things to be savoured, minded, and regarded by believers, and accounted precious; and they do mind them, so the word signifies, Rom 8:5 when being blessed with a spiritual and experimental knowledge, and application of them to themselves, they exercise faith, hope, and love upon Christ, with respect unto them; when they remember them aright in the ordinance of the supper, the love from whence they spring, and the benefits that come hereby; and when they discern the Lord's body in it, a crucified Jesus, and the blessings of grace which come by him, and ascribe their whole salvation to his sufferings and death, and taste the sweetness there is in these things, eating his flesh and drinking his blood by faith; yet being left to themselves, they do not savour, mind, and regard these things, but carnal things, and human schemes; as when they are dilatory to profess a crucified Christ, and submit to those ordinances of his, which set forth his sufferings and death; or are negligent in their attendance on them, their place being often empty at supper time; or if they do attend, their hearts go after other things. (w) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2, 3. & passim.
Tyndale Open Study Notes
16:22 began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.