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Selected Verse: Matthew 16:13 - King James
Verse |
Translation |
Text |
Mt 16:13 |
King James |
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mar 8:27) it is "the towns" or "villages."
of CÃ&brvbr;sarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to CÃ&brvbr;sarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other CÃ&brvbr;sarea (Act 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.
he asked his disciples--"by the way," says Mark (Mar 8:27), and "as He was alone praying," says Luke (Luk 9:18).
saying, Whom--or more grammatically, "Who"
do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mar 8:27; Luk 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question. |
Notes on the Bible, by Albert Barnes, [1834] |
See also Mar 8:27-29, and Luk 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 Act 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 1880's) about 200 houses, and is inhabited chiefly by Turks. The word "coasts" here now usually applied to land in the vicinity of the sea - means "borders" or "regions." 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 Mat 15:39, where the transactions recorded in the previous verses had occurred.
When Jesus came - The original is, "when Jesus was coming." Mark says Mar 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 "to the truth that he was the Messiah." 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, "Whom do men say that I am? the Son of man?" Others, "Whom do men say that I am - I, who am the Son of man - i. e., the Messiah?" The meaning is nearly the same. He wished to obtain the sentiments of the people respecting himself.
Mat 16:14
And they said ... - See the notes at Mat 11:14. They supposed that he might be John the Baptist, as Herod did, risen from the dead. See Mat 14:2. He performed many miracles, and strongly resembled John in his manner of life, and in the doctrines which he taught.
Mat 16:16
And Simon Peter answered ... - Peter, expressing the views of the apostles, with characteristic forwardness answered the question proposed to them by Jesus: "Thou art the Christ, the Son of the living God."
The Christ - The Messiah, the "Anointed" of God. See the notes at Mat 1:1.
The Son - That is, the Son by way of eminence - in a special sense. See the notes at Mat 1:17. This appellation was understood as implying divinity, Joh 10:29-36.
Of the living God - The term "living" 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 "living" is often given to him in the Old Testament, Jos 3:10; Sa1 17:26, Sa1 17:36; Jer 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.
Mat 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, Joh 1:42; Joh 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 Gal 1:16; Eph 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. "This 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." They had been taught this by Jesus' miracles, his instructions, and by the direct teachings of God upon their minds. To "reveal" is to make known, or communicate something that was unknown or secret.
Mat 16:18
And I say also unto thee, That thou art Peter - The word "Peter," in Greek, means "a rock." It was given to Simon by Christ when he called him to be a disciple, Joh 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: "Thou, 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."
And upon this rock ... - This passage has given rise to many different interpretations. Some have supposed that the word "rock" refers to Peter's 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, Isa 28:16; Pe1 2:8. And it has been thought that he turned from Peter to himself, and said, "Upon this rock, this truth that I am the Messiah - upon myself as the Messiah, I will build my church." Both these interpretations, though plausible, seem forced upon the passage to avoid the main difficulty in it. Another interpretation is, that the word "rock" 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. "Thou 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." This was accomplished. See Acts 2:14-36, where he first preached to the Jews, and Acts 10, 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 Gal 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, where the advice of James, and not that of Peter, was followed. See also Gal 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: "I 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."
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 Mat 7:24. The word "church" literally means "those called out," and often means an assembly or congregation. See Act 19:32, Greek; Act 7:38. It is applied to Christians as being "called out" from the world. It means sometimes the whole body of believers, Eph 1:22; Co1 10:32. This is its meaning in this place. It means, also, a particular society of believers worshipping in one place, Act 8:1; Act 9:31; Co1 1:2, etc.; sometimes, also, a society in a single house, as Rom 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 Mat 7:13. Compare the notes at Job 29:7. See also Deu 22:4; Sa1 4:18; Jer 36:10; Gen 19:1; Psa 69:12; Psa 9:14; Pro 1:21. The word "gates," therefore, is used for counsels, designs, machinations, evil purposes.
"Hell" 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.
Mat 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 Isa 22:22 note; Rev 1:18; Rev 3:7 notes. The kingdom of heaven here means, doubtless, the church on earth. See the notes at Mat 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; 10. The "power of the keys" was given, on this occasion, to Peter alone, solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mat 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 "to bind" and "to loose" 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, "The school of Shammei binds it" - i. e., forbids it; "the school of Hillel looses it" - 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 - "whatsoever," 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 "abstain from pollutions of idols, and from fornication, and from things strangled, and from blood" Act 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.
Mat 16:20
Then charged ... - That is, he commanded them.
Mar 8:30 and Luke Luk 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 "Jesus" is wanting in many manuscripts, and should probably be omitted: "Then he charged them strictly to tell no man that he was the Christ or Messiah." |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Son of man
Also (Mat 16:27-28);
(See Scofield) - (Mat 8:20). |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
And Jesus coming - There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. Mar 8:27; Luk 9:18. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Caesarea Philippi - A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen 14:14; afterwards it was called Lais, Jdg 18:7. But Philip the tetrarch, having rebuilt and beautified it, gave it the name of Caesarea, in honor of Tiberius Caesar, the reigning emperor: but to distinguish it from another Caesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Caesarea of Philip.
When Jesus came - Ελθων δε ο Ιησους - when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened εν τη οδω, in the way to Caesarea Philippi, Mar 8:27, and he is Matthew's best interpreter. - Wakefield.
Whom do men say - He asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportunity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on Luk 9:20 (note). Some, John the Baptist, etc. By this and other passages we learn, that the Pharisaic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus. |
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
21 And he straitly charged them, and commanded them to tell no man that thing;
22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
21 And he straitly charged them, and commanded them to tell no man that thing;
30 And he charged them that they should tell no man of him.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
2 And saying, Repent ye: for the kingdom of heaven is at hand.
7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
12 They that sit in the gate speak against me; and I was the song of the drunkards.
1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;
10 Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people.
18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
4 Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.
7 When I went out to the gate through the city, when I prepared my seat in the street!
13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
22 And hath put all things under his feet, and gave him to be the head over all things to the church,
38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:
16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
17 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.
9 Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.
10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.
36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.
26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God?
10 And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.
29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
30 I and my Father are one.
31 Then the Jews took up stones again to stone him.
32 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
34 Jesus answered them, Is it not written in your law, I said, Ye are gods?
35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
14 And if ye will receive it, this is Elias, which was for to come.
14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
39 And he sent away the multitude, and took ship, and came into the coasts of Magdala.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
28 And they answered, John the Baptist: but some say, Elias; and others, One of the prophets.
29 And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ.
20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
18 And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
27 And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am?
7 Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing; and they were far from the Zidonians, and had no business with any man.
14 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.