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The Holy Bible, Berean Study Bible
Matthew 16:17
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Jesus responded, “Blessed are you, Simon son of Jonah,
And Iesus answered, and said vnto him, Blessed art thou Simon Bar Iona: for flesh and blood hath not reueiled it vnto thee, but my Father which is in heauen.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.
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.
Jesus answered, "You are blessed, Simon son of Jonah, because no person taught you that. My Father in heaven showed you who I am.
Then Jesus answered him, "Blessed [happy, spiritually secure, favored by God] are you, Simon son of Jonah, because flesh and blood (mortal man) did not reveal this to you, but My Father who is in heaven.
And Iesus answered, and saide to him, Blessed art thou, Simon, the sonne of Ionas: for flesh and blood hath not reueiled it vnto thee, but my Father which is in heauen.
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.
And Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal this to you, but My Father who is in heaven.
Jesus told him: Simon, son of Jonah, you are blessed! You didn't discover this on your own. It was shown to you by my Father in heaven.
"Shim‘on Bar-Yochanan," Yeshua said to him, "how blessed you are! For no human being revealed this to you, no, it was my Father in heaven.
And Jesus answering said to him, Blessed art thou, Simon Bar-jona, for flesh and blood has not revealed [it] to thee, but my Father who is in the heavens.
Jesus answered, "You are blessed, Simon son of Jonah. No one taught you that. My Father in heaven showed you who I am.
Jesus answered and said to him, Blessed are you, Simon son of Jonah, for flesh and blood did not reveal it to you, but my Father in heaven.
"Good for you, Simon son of John!" answered Jesus. "For this truth did not come to you from any human being, but it was given to you directly by my Father in heaven.
And Jesus answered and said to him, "Blessed are you, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father who is in heaven.
And answering, Jesus said to him, Blessed are you, Simon, son of Jonah, for flesh and blood did not reveal it to you, but My Father in Heaven.
And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven.
And Jesus made answer and said to him, A blessing on you, Simon Bar-jonah: because this knowledge has not come to you from flesh and blood, but from my Father in heaven.
Yeshua answered him, "Blessed are you, Shim`on Bar-Yonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
Then Jesus said to him, "How blessed are you, Simon, son of John!Bariona">[fn] For flesh and blood has not revealed this to you, but my Father in heaven has.1 Corinthians 2:10; Galatians 1:16; Ephesians 2:8;">[xr]
Jeshu responded and said to him, Blessed art thou, Shemun-bar-Jona; because flesh and blood have not revealed (this) to thee, but my Father who is in heaven.
Jesus answered, and said to him: Blessed art thou, Simon son of Jonas; for flesh and blood have not revealed [fn] to thee, but my Father who is in heaven.
And Iesus aunswered, and sayde vnto hym: happy art thou Simon Bar Iona, for flesh & blood hath not opened [that] vnto thee, but my father which is in heauen.
And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
Jesus answered him, "Blessed are you, Simon Bar-jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
And Jesus answering said to him, Happy art thou, Simon Barjonah; for flesh and blood have not revealed this to thee, but my Father who is in heaven.
"Blessed are you, Simon Bar-jonah," said Jesus; "for mere human nature has not revealed this to you, but my Father in Heaven.
Jhesus answeride, and seide to him, Blessid art thou, Symount Bariona; for fleisch and blood schewide not to thee, but my fadir that is in heuenes.
And Jesus answered and said to him, Blessed are you, Simon Bar-jonah: for flesh and blood has not revealed it to you, but my Father who is in heaven.
And Jesus answered and said to him, Blessed art thou, Simon-Barjona: for flesh and blood hath not revealed [it] to thee, but my Father who is in heaven.
And Jesus answered him, "You are blessed, Simon son of Jonah, because flesh and blood did not reveal this to you, but my Father in heaven!
Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.
Jesus replied, "You are blessed, Simon son of John, because my Father in heaven has revealed this to you. You did not learn this from any human being.
Jesus said to him, "Simon, son of Jonah, you are happy because you did not learn this from man. My Father in heaven has shown you this.
And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven.
And Jesus, answering, said to him - Happy, art thou, Simon Bar-yona, - because, flesh and blood, revealed it not unto thee, but my Father who is in the heavens.
And Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
And Jesus answered him, "Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven.
And Iesus answered and sayde to him: happy arte thou Simon the sonne of Ionas for fleshe and bloud hath not opened vnto the yt but my father which is in heve.
And Jesus answering said to him, `Happy art thou, Simon Bar-Jona, because flesh and blood did not reveal [it] to thee, but my Father who is in the heavens.
And Iesus answered, & saide vnto hi: Blessed art thou Symo ye sonne of Ionas, for flesh & bloude hath not opened yt vnto the, but my father yt is in heaue.
to whom Jesus reply'd, blessed art thou Simon, son of Jona: for 'tis not man that hath revealed this unto thee, but my father who is in heaven.
Jesus came back, "God bless you, Simon, son of Jonah! You didn't get that answer out of books or from teachers. My Father in heaven, God himself, let you in on this secret of who I really am. And now I'm going to tell you who you are, really are. You are Peter, a rock. This is the rock on which I will put together my church, a church so expansive with energy that not even the gates of hell will be able to keep it out.
Jesus told him, "Pete, you will be granted favor for your answer. You didn't figure that out on your own. It was shown to you by the Boss.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Blessed: Matthew 5:3-11, Matthew 13:16, Matthew 13:17, Luke 10:23, Luke 10:24, Luke 22:32, 1 Peter 1:3-5, 1 Peter 5:1
Simon: John 1:42, John 21:15-17
for: Galatians 1:11, Galatians 1:12, Galatians 1:16
but: Matthew 11:25-27, Isaiah 54:13, Luke 10:21, Luke 10:22, John 6:45, John 17:6-8, 1 Corinthians 2:9-12, Galatians 1:16, Ephesians 1:17, Ephesians 1:18, Ephesians 2:8, Ephesians 3:5, Ephesians 3:18, Ephesians 3:19, Colossians 1:26, Colossians 1:27, 1 John 4:15, 1 John 5:20
Reciprocal: Psalms 1:1 - Blessed Psalms 32:1 - Blessed Psalms 119:18 - Open Proverbs 30:3 - neither Isaiah 29:11 - I cannot Isaiah 29:18 - the deaf Isaiah 32:4 - heart Isaiah 53:1 - revealed Daniel 11:35 - some Matthew 7:21 - my Matthew 13:11 - Because Matthew 16:22 - began Mark 4:11 - Unto you Mark 13:26 - General Luke 8:10 - Unto Luke 9:20 - The John 3:3 - he cannot John 6:44 - except John 12:38 - revealed Acts 13:6 - whose 1 Corinthians 2:10 - God 1 Corinthians 12:3 - no man 1 Corinthians 14:6 - revelation 1 Corinthians 15:50 - that 2 Corinthians 1:19 - the Son 2 Corinthians 3:14 - which veil Galatians 2:11 - because Galatians 5:17 - the flesh Ephesians 6:12 - flesh and blood Philippians 1:29 - not Philippians 3:8 - the excellency 1 Peter 1:12 - it
Gill's Notes on the Bible
And Jesus answered and said unto him,.... Not waiting for any other declaration from them; but taking this to be the sense of them all, he said,
blessed art thou Simon Bar Jona, or son of Jona, or Jonas, as in John 1:42. His father's name was Jonah, whence he was so called: so we read i of R. Bo bar Jonah, and of a Rabbi of this very name k, ר ש××¢×× ×ר ××× ×, Rabbi Simeon bar Jona; for Simon and Simeon are one, and the same name. Some read it Bar Joanna, the same with John; but the common reading is best; Bar Jona signifies "the son of a dove", and Bar Joanna signifies "the son of one that is gracious". Our Lord, by this appellation, puts Peter in mind of his birth and parentage, but does not pronounce him blessed on that account: no true blessedness comes by natural descent; men are by nature children of wrath, being conceived in sin, and shapen in iniquity: though he was Bar Jona, the son of a dove, and his father might be a good man, and answer to his name, and be of a dove like spirit; yet such a spirit was not conveyed from him to Peter by natural generation: and though he might be, according to the other reading, Bar Joanna, or the son of a gracious man, yet grace was not communicated to him thereby; for he was not "born of blood, nor of the will of the flesh, nor of the will of man, but of God", John 1:13. He was a blessed man, not by his first, but by his second birth; and the reason why our Lord makes mention of his father, is to observe to him, that he was the son of a mean man, and had had, but a mean education, and therefore his blessedness in general was not of nature, but of grace, and this branch of it in particular; the knowledge he had of the Messiah, was not owing to his earthly father, or to the advantage of an education, but to the revelation he had from Christ's Father which is in heaven, as is hereafter affirmed. He is pronounced "blessed", as having a true knowledge of God, and of his Son Jesus Christ, whom to know is life eternal; and all such as he are so, appear to be the favourites of God, to have an interest in Christ and in all the blessings of his grace; are justified by his righteousness, pardoned through his blood, are accepted in him, have communion with Father, Son, and Spirit, and shall live eternally with them hereafter.
For flesh and blood hath not revealed it unto thee: nothing is more frequent to be met with in Jewish writings, than the phrase of "flesh and blood", as designing men in distinction from God: so the first man is said l to be
"the workmanship of the blessed God, and not the workmanship ××שר ×××, "of flesh and blood".''
Again m, ×שר ×××, "flesh and blood", who knows not the times and seasons, c. but the holy, blessed God, who knows the times and seasons, c. Instances of this way of speaking are almost without number: accordingly, the sense here is, that this excellent confession of faith, which Peter had delivered, was not revealed unto him, nor taught him by any mere man he had not it from his immediate parents, nor from any of his relations, or countrymen nor did he attain to the knowledge of what is expressed in it, by the dint of nature, by the strength of carnal reason, or the force of his own capacity and abilities:
but my Father which is in heaven; from whom both the external and internal revelation of such truths come; though not to the exclusion of the Son, by whose revelation the Gospel is taught, and received; nor of the Holy Ghost, who is a Spirit of wisdom and revelation, but in opposition to, and distinction from any mere creature whatever. Neither the Gospel, nor any part of it, is an human device or discovery; it is not after man, nor according to the carnal reason of man; it is above the most exalted and refined reason of men; it has in it what eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of: its truths are the deep things of God, which the Spirit of God searches and reveals: and which men, left to the light of nature, and force of reason, must have been for ever ignorant of, and could never have discovered. The Gospel is a revelation, it consists of revealed truths; and which are to be received and believed upon the testimony and credit of the revealer, without entering into carnal reasonings, and disputes about them; and it is the highest reason, and the most noble use of reason, to embrace it at once, as coming from God; for this revelation is from heaven, and from Christ's Father; particularly the deity, sonship, and Messiahship of Christ, are doctrines of pure revelation: that there is a God, is discoverable by the light of nature; and that he is the living God, and gives being, and life, and breath, and all things, to his creatures; but that he has a Son of the same nature with him, and equal to him, who is the Messiah, and the Saviour of lost sinners, this could never have been found out by flesh and blood: no man knows the Son, but the Father, and he to whom he reveals him; he bears witness of him, and declares him to be his Son, in whom he is well pleased; and happy are those who are blessed with the outward revelation of Jesus Christ in the Gospel, but more especially such to whom the Father reveals Christ in them the hope of glory!
i Juchasin, fol. 85. 1. k Ib. fol. 105. 1. l Zohar in Gen. fol. 43. 3. m R. Simeon in Jarchi in Gen. ii. 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
Clarke's Notes on the Bible
Verse Matthew 16:17. Blessed art thou, Simon Bar-jona — Or Simon, son of Jonah; so Bar-jonah should be translated, and so it is rendered by our Lord, John 1:42. Flesh and blood - i.e. MAN; - no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew periphrasis for man; and the literal translation of it here, and in Galatians 1:16, has misled thousands, who suppose that flesh and blood signify carnal reason, as it is termed, or the unregenerate principle in man. Is it not evident, from our Lord's observation, that it requires an express revelation of God in a man's soul, to give him a saving acquaintance with Jesus Christ; and that not even the miracles of our Lord, wrought before the eyes, will effect this? The darkness must be removed from the heart by the Holy Spirit, before a man can become wise unto salvation.
