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  • PARALLEL BIBLE - Matthew 16:23


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    King James Bible - Matthew 16:23

    But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

    World English Bible

    But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of
    men."

    Douay-Rheims - Matthew 16:23

    Who turning, said to Peter: Go behind me, Satan, thou
    art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.

    Webster's Bible Translation

    But he turned, and said to Peter, Get thee behind me, Satan; thou
    art an offense to me: for thou savorest not the things that are of God, but those that are of men.

    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ στραφεις 4762 5651 V-2APP-NSM ειπεν 2036 5627 V-2AAI-3S τω 3588 T-DSM πετρω 4074 N-DSM υπαγε 5217 5720 V-PAM-2S οπισω 3694 ADV μου 3450 P-1GS σατανα 4567 N-VSM σκανδαλον 4625 N-ASN μου 3450 P-1GS ει 1488 5748 V-PXI-2S οτι 3754 CONJ ου 3756 PRT-N φρονεις 5426 5719 V-PAI-2S τα 3588 T-APN του 3588 T-GSM θεου 2316 N-GSM αλλα 235 CONJ τα 3588 T-APN των 3588 T-GPM ανθρωπων 444 N-GPM

    Treasury of Scriptural Knowledge

    VERSE (23) -
    Mt 4:10 Ge 3:1-6,17 Mr 8:33 Lu 4:8 2Co 11:14,15

    SEV Biblia, Chapter 16:23

    Entonces l, volvindose, dijo a Pedro: Quítate de delante de mí, Satans; me eres estorbo; porque no entiendes lo que es de Dios, sino lo que es de los hombres.

    Clarke's Bible Commentary - Matthew 16:23

    Verse 23. Get thee behind me,
    Satan] upage opisw mou satana. Get behind me, thou adversary. This is the proper translation of the Hebrew word fs Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter, DEVIL, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation, which is literal, takes away that harshness which before appeared in our Lord's words.

    Thou art an offense unto me] skandalon mou ei Thou art a stumbling-block in my way, to impede me in the accomplishment of the great design.

    Thou savourest not] That is, dost not relish, ou froneiv, or, thou dost not understand or discern the things of God-thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offense to Christ, though he be as sincere in his profession as Peter himself was. Let us beware of false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mistaken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household.


    John Gill's Bible Commentary

    Ver. 23. But he turned , etc.] 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 ( 2 Samuel 19:22 1 Kings 11:14) 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 Peters 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 f936 , to signify the vitiosity and corruption of nature; of which they say, awh j , this is Satan; so the messenger, or angel Satan, ( 2 Corinthians 12:7) may be thought to be the same; (See Gill on 2 Corinthians 12:7) And then our Lords 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 Christs 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, ( Romans 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 Lords 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.


    Matthew Henry Commentary

    Verses 21-23 - Christ reveals his mind to his people gradually. From that time, when the apostles had made the full confession of Christ, that he was the Son of God, he began to show them of his sufferings. He spake this to set right the mistakes of his disciples about the outward pomp an power of his kingdom. Those that follow Christ, must not expect grea or high things in this world. Peter would have Christ to drea suffering as much as he did; but we mistake, if we measure Christ' love and patience by our own. We do not read of any thing said or don by any of his disciples, at any time, that Christ resented so much a this. Whoever takes us from that which is good, and would make us fea to do too much for God, speaks Satan's language. Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not be parleyed with. Those that decline suffering for Christ, savour more of the things of man than of the things of God.


    Greek Textus Receptus


    ο
    3588 T-NSM δε 1161 CONJ στραφεις 4762 5651 V-2APP-NSM ειπεν 2036 5627 V-2AAI-3S τω 3588 T-DSM πετρω 4074 N-DSM υπαγε 5217 5720 V-PAM-2S οπισω 3694 ADV μου 3450 P-1GS σατανα 4567 N-VSM σκανδαλον 4625 N-ASN μου 3450 P-1GS ει 1488 5748 V-PXI-2S οτι 3754 CONJ ου 3756 PRT-N φρονεις 5426 5719 V-PAI-2S τα 3588 T-APN του 3588 T-GSM θεου 2316 N-GSM αλλα 235 CONJ τα 3588 T-APN των 3588 T-GPM ανθρωπων 444 N-GPM

    Vincent's NT Word Studies

    23. Turned (strafeiv). Not toward Peter, but away from him.

    Get thee behind me. See iv. 10.

    Offense (skandalon). Rev., better, stumbling-block. See on v. 29. Not, thou art offensive, but thou art in my way. Dr. Morison, "Thou art not, as before, a noble block, lying in its right position as a massive foundation-stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go - lying as a stone of stumbling."

    Savorest not (ou froneiv). Rev., better, mindest not. Thy thoughts and intents are not of God, but of men. Savorest follows the Vulgate sapis, from sapere, which means 1st, to have a taste or flavor of: 2nd, to have sense or discernment. Hence used here as the rendering of fronein, to be minded. Thus Wyc., 1 Cor. xiii. 11, "When I was a child I savored (efronoun) as a child." The idea is, strictly, to partake of the quality or nature of.


    Robertson's NT Word Studies

    16:23 {But he turned} (ho de strafeis). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (#Mr 8:33 has epistrapheis and id"n tous maqetas autou). {Get thee behind me, Satan} (hupage opisw mou, satana). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (skandalon ei emou). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (ou phroneis). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.


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