the Second Week after Easter
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
The Holy Bible, Berean Study Bible
Matthew 16:14
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- EveryParallel Translations
They replied, “Some say John the Baptist; others, Elijah; still others, Jeremiah or one of the prophets.”
And they said, Some say that thou art Iohn the Baptist, some Elias, and others Ieremias, or one of ye Prophets.
And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets."
And they said, "Some say John the Baptist; and others, Elijah; and still others, Jeremiah, or one of the other prophets."
They answered, "Some say you are John the Baptist. Others say you are Elijah, and still others say you are Jeremiah or one of the prophets."
And they answered, "Some say John the Baptist; others, Elijah; and still others, Jeremiah, or [just] one of the prophets."
And they said, Some say, Iohn Baptist: and some, Elias: and others, Ieremias, or one of the Prophets.
And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets."
And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets."
The disciples answered, "Some people say you are John the Baptist or maybe Elijah or Jeremiah or some other prophet."
They said, "Well, some say Yochanan the Immerser, others Eliyahu, still others Yirmeyahu or one of the prophets."
And they said, Some, John the baptist; and others, Elias; and others again, Jeremias or one of the prophets.
They answered, "Some people say you are John the Baptizer. Others say you are Elijah. And some say you are Jeremiah or one of the prophets."
They said, There are some who say John the Baptist, others Elijah, and still others Jeremiah, or one of the prophets:
"Some say John the Baptist," they answered. "Others say Elijah, while others say Jeremiah or some other prophet."
And they said, Some say John the Baptist, but others Elijah, and others Jeremiah or one of the prophets."
And they said, Some say John the Baptist, and others Elijah, and others Jeremiah, or one of the prophets.
And they said, Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.
And they said, Some say, John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.
They said, "Some say Yochanan the immerser, some, Eliyah, and others, Yirmeyahu, or one of the prophets."
They said, "Some sayMatthew 14:2; Luke 9:7-9;">[fn] John the Baptist, others Elijah, and still others Jeremiah or one of the prophets.[xr]
They said to him, Some say that thou art Juchanon the Baptizer, but others Elia, and others Eramia, or one from the prophets.
And they said: Some say that [fn] John the Baptizer; but others, Elijah; and others, Jeremiah, or one of the prophets.
They sayde: some say [that thou art] Iohn Baptist, some Helias, some Ieremias, or one of the prophetes.
And they said, Some say John the Baptist; some, Elijah: and others, Jeremiah, or one of the prophets.
They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets."
The Son of man? And they said, Some say, John the Baptist, others Elijah; others Jeremiah, or one of the prophets.
"Some say John the Baptist," they replied; "others Elijah; others Jeremiah or one of the Prophets."
And thei seiden, Summe Joon Baptist; othere Elie; and othere Jeremye, or oon of the prophetis.
And they said, Some [say] John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.
And they said, Some [say that thou art] John the Baptist: some Elijah; and others, Jeremiah, or one of the prophets.
They answered, "Some say John the Baptist, others Elijah, and others Jeremiah or one of the prophets."
So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."
"Well," they replied, "some say John the Baptist, some say Elijah, and others say Jeremiah or one of the other prophets."
They said, "Some say You are John the Baptist and some say Elijah and others say Jeremiah or one of the early preachers."
And they said, "Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets."
And, they, said - Some, indeed, John the Immerser, and, others, Elijah, - but, others, Jeremiah, or one of the prophets.
But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.
And they said, "Some say John the Baptist, others say Eli'jah, and others Jeremiah or one of the prophets."
They saide some saye yt thou arte Ihon Baptist some Helias some Ieremias or one of ye prophetes.
and they said, `Some, John the Baptist, and others, Elijah, and others, Jeremiah, or one of the prophets.'
They sayde: Some saye, yt thou art Iho the baptist, Some yt thou art Elias, Some yt thou art Ieremy, or one of ye prophetes.
they replied, some think you are John the Baptist, some Elias, and others Jeremias, or one of the prophets.
They replied, "Some think he is John the Baptizer, some say Elijah, some Jeremiah or one of the other prophets."
The cowboys looked around and said, "Some people say you are John the Baptist or maybe even the great cowboy Elijah. Others say Jeremiah while some just say you're a prophet."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
John: Matthew 14:2, Mark 8:28
Elias: Malachi 4:5, Mark 6:15, Luke 9:18, Luke 9:19, John 7:12, John 7:40, John 7:41, John 9:17
Reciprocal: 1 Kings 17:1 - Elijah Matthew 3:1 - John Matthew 21:11 - This John 1:21 - Art thou that John 7:39 - Of John 9:2 - who
Cross-References
Then they turned back to invade En-mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who lived in Hazazon-tamar.
So that place was called Beersheba, because it was there that the two of them swore an oath.
Now Isaac had just returned from Beer-lahai-roi, for he was living in the Negev.
After Abraham's death, God blessed his son Isaac, who lived near Beer-lahai-roi.
and they went back to Moses, Aaron, and the whole congregation of Israel in the Wilderness of Paran at Kadesh. They brought back a report for all the congregation and showed them the fruit of the land.
Gill's Notes on the Bible
And they said, some say that thou art John the Baptist,.... It was the opinion of some of the Jews, that he was John the Baptist risen from the dead. This notion was spread, and prevailed in Herod's court, and he himself, at last, gave into it.
Some Elias; the Tishbite, because an extraordinary person was prophesied of by Malachi, under the name of Elias; and who was to come in his power and spirit before the great day of the Lord; and it being a prevailing notion with the Jews, that Elias was to come before the Messiah; See Gill "Mt 11:14" they concluded that he was now come:
and others Jeremias; this is omitted both by Mark and Luke; the reason why he is mentioned, is not because of what is said of him, in Jeremiah 1:5 but because the Jews thought he was that prophet spoken of, in Deuteronomy 18:15 that should be raised up from among them, like unto Moses: and this is the sense of some of their writers g: and in their very ancient writings a parallel is run between Moses and Jeremy h.
"R. Judah, the son of R. Simon, opened Deuteronomy 18:18 thus: "as thee", this is Jeremiah, who was, as he, in reproofs; you will find all that is written of the one, is written of the other; one prophesied forty years, and the other prophesied forty years; the one prophesied concerning Judah and Israel, and the other prophesied concerning Judah and Israel; against the one those of his own tribe stood up, and against the other those of his own tribe stood up; the one was cast into a river, and the other into a dungeon; the one was delivered by means of an handmaid, and the other by the means of a servant; the one came with words of reproof, and the other came with words of reproof.''
Now they fancied, either that the soul of Jeremy was transmigrated into another body, or that he was risen from the dead.
Or one of the prophets; one of the ancient ones, as Hosea, or Isaiah, or some other: they could not fix upon the particular person who they thought was risen from the dead, and did these wondrous works among them. From the whole it appears, that these persons, whose different sentiments of Christ are here delivered, were not his sworn enemies, as the Scribes and Pharisees, who could never speak respectfully of him; saying, that he was a gluttonous man, a winebibber, a friend of publicans and sinners, a very wicked man, and far from being one, or like one of the prophets: they sometimes represent him as beside himself, and mad, yea, as being a Samaritan, and having a devil, as familiar with the devil, and doing his miracles by his assistance; but these were the common people, the multitude that followed Christ from place to place, and had a great opinion of him on account of his ministry, and miracles: wherefore, though they could not agree in their notions concerning him, yet each of them fix upon some person of note and worth, whom they took him for; they all looked upon him as a great and good man, and as a prophet, as John the Baptist was accounted by all the people, and as one of the chief of the prophets, as Elias and Jeremiah; and they that could not fix on any particular person, yet put him into the class of the prophets: but still they came short of the true knowledge of him; they did not know him to be a divine person, which his works and miracles proved him to be: nor to be that prophet Moses had spoken of, who was alone to be hearkened unto, though his ministry was a demonstration of it: nor that he was the Messiah, so much spoken of in prophecy, and so long expected by the Jewish nation, though he had all the characters of the Messiah meeting in him. The chief reason why they could not entertain such a thought of him, seems to be the mean figure he made in the world, being of a low extract, in strait circumstances of life, regarded only by the poorer sort; and there appearing nothing in him promising, that he should deliver them from the Roman yoke, and set up a temporal kingdom, which should be prosperous and flourishing, which was the notion of the Messiah that then generally obtained: and since they could not, by any means, allow of this character as belonging to Jesus, though otherwise they had an high opinion of him; hence they could not agree about him, but formed different sentiments of him; which is usually the case in everything, where the truth is not hit upon and received.
g Baal Hatturim in Deut. xviii. 15. R. Abraham Seba; Tzeror Hammor, fol. 127. 4. & 143. 4. h Pesikta Rabbati apud R. Abarbinel, Praefat. ad Jer. fol. 96. 2.
Barnes' Notes on the Bible
See also Mark 8:27-29, and Luke 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 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 1880âs) about 200 houses, and is inhabited chiefly by Turks. The word âcoastsâ here now usually applied to land in the vicinity of the sea - means âbordersâ or âregions.â 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.
When Jesus came - The original is, âwhen Jesus was coming.â Mark says Mark 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 âto the truth that he was the Messiah.â 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, âWhom do men say that I am? the Son of man?â Others, âWhom do men say that I am - I, who am the Son of man - i. e., the Messiah?â The meaning is nearly the same. He wished to obtain the sentiments of the people respecting himself.
Matthew 16:14
And they said ... - See the notes at Matthew 11:14. They supposed that he might be John the Baptist, as Herod did, risen from the dead. See Matthew 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.
Matthew 16:16
And Simon Peter answered ... - Peter, expressing the views of the apostles, with characteristic forwardness answered the question proposed to them by Jesus: âThou art the Christ, the Son of the living God.â
The Christ - The Messiah, the âAnointedâ of God. See the notes at Matthew 1:1.
The Son - That is, the Son by way of eminence - in a special sense. See the notes at Matthew 1:17. This appellation was understood as implying divinity, John 10:29-36.
Of the living God - The term âlivingâ 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 âlivingâ is often given to him in the Old Testament, Joshua 3:10; 1Sa 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.
Matthew 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, John 1:42; John 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 Galatians 1:16; Ephesians 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. âThis 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.â They had been taught this by Jesusâ miracles, his instructions, and by the direct teachings of God upon their minds. To ârevealâ is to make known, or communicate something that was unknown or secret.
Matthew 16:18
And I say also unto thee, That thou art Peter - The word âPeter,â in Greek, means âa rock.â It was given to Simon by Christ when he called him to be a disciple, John 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: âThou, 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.â
And upon this rock ... - This passage has given rise to many different interpretations. Some have supposed that the word ârockâ refers to Peterâs 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, Isaiah 28:16; 1 Peter 2:8. And it has been thought that he turned from Peter to himself, and said, âUpon this rock, this truth that I am the Messiah - upon myself as the Messiah, I will build my church.â Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word ârockâ 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. âThou 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.â This was accomplished. See Acts 2:14-36, where he first preached to the Jews, and Acts 10:0, 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 Galatians 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 15:0, where the advice of James, and not that of Peter, was followed. See also Galatians 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: âI 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.â
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 Matthew 7:24. The word âchurchâ literally means âthose called out,â and often means an assembly or congregation. See Acts 19:32, Greek; Acts 7:38. It is applied to Christians as being âcalled outâ from the world. It means sometimes the whole body of believers, Ephesians 1:22; 1 Corinthians 10:32. This is its meaning in this place. It means, also, a particular society of believers worshipping in one place, Acts 8:1; Acts 9:31; 1 Corinthians 1:2, etc.; sometimes, also, a society in a single house, as Romans 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 Matthew 7:13. Compare the notes at Job 29:7. See also Deuteronomy 22:4; 1 Samuel 4:18; Jeremiah 36:10; Genesis 19:1; Psalms 69:12; Psalms 9:14; Proverbs 1:21. The word âgates,â therefore, is used for counsels, designs, machinations, evil purposes.
âHellâ 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.
Matthew 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 Isaiah 22:22 note; Revelation 1:18; Revelation 3:7 notes. The kingdom of heaven here means, doubtless, the church on earth. See the notes at Matthew 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; Acts 10:0. The âpower of the keysâ was given, on this occasion, to Peter alone, solely for this reason; the power of âbinding and loosingâ on earth was given to the other apostles with him. See Matthew 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 âto bindâ and âto looseâ 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, âThe school of Shammei binds itâ - i. e., forbids it; âthe school of Hillel looses itâ - 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.By the teaching of Christ, and,
2.By the teaching of the Holy Spirit.
This does not refer to persons, but to things - âwhatsoever,â 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 âabstain from pollutions of idols, and from fornication, and from things strangled, and from bloodâ Acts 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.
Matthew 16:20
Then charged ... - That is, he commanded them.
Mark 8:30 and Luke Luke 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 âJesusâ is wanting in many manuscripts, and should probably be omitted: âThen he charged them strictly to tell no man that he was the Christ or Messiah.â
