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Selected Verse: Matthew 16:21 - King James

Verse	Translation	Text
Mt 16:21	King James	From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
From that time forth began Jesus to show unto his disciples--that is, with an explicitness and frequency He had never observed before. how that he must go unto Jerusalem and suffer many things--"and be rejected," (Mar 8:31; Luk 9:22). of the elders and chief priests and scribes--not as before, merely by not receiving Him, but by formal deeds. and be killed, and be raised again the third day--Mark (Mar 8:32) adds, that "He spake that saying openly"--"explicitly," or "without disguise."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

From that time forth began Jesus to show unto his disciples--that is, with an explicitness and frequency He had never observed before.

how that he must go unto Jerusalem and suffer many things--"and be rejected," (Mar 8:31; Luk 9:22).

of the elders and chief priests and scribes--not as before, merely by not receiving Him, but by formal deeds.

and be killed, and be raised again the third day--Mark (Mar 8:32) adds, that "He spake that saying openly"--"explicitly," or "without disguise."

Notes on the Bible, by Albert Barnes, [1834]
See also Mar 7:31-33; Luk 9:22. "From that time forth." This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced, and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them they would never have followed him. Their minds Were not prepared for it. They expected a temporal, triumphant prince as the Messiah. He first, therefore, convinced them that he was the Christ, and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah. Elders - The men of the great council or Sanhedrin. See the notes at Mat 5:7. Chief priests and scribes - See the notes at Mat 3:7. Mat 16:22 Then Peter took him - This may mean either that he interrupted him, or that he took him aside, or that he took him by the hand as a friend. This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of Jesus' death. He expected, moreover, that he would be the triumphant Messiah. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word "rebuke" here means to admonish or earnestly to entreat, as in Luk 17:3. It does not mean that Peter assumed authority over Christ, but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered. Mat 16:23 Get thee behind me, Satan - The word "Satan" literally means "an adversary," or one who opposes us in the accomplishment of our designs. It is applied to the devil commonly, as the opposer or adversary of man; but there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language, for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express. Thou art an offence - That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came. Thou savourest not - Literally, thou thinkest not upon; or your language and spirit are not such as spring from a supreme regard to the will of God, or from proper views of him, but such as spring from the common views entertained by people. You think that those things should not be done which God wishes to be done. You judge of this matter as people do who are desirous of honor; and not as God, who sees it best that I should die, to promote the great interests of mankind.

Notes on the Bible, by Albert Barnes, [1834]

See also Mar 7:31-33; Luk 9:22. "From that time forth." This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced, and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them they would never have followed him. Their minds Were not prepared for it. They expected a temporal, triumphant prince as the Messiah. He first, therefore, convinced them that he was the Christ, and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.

Elders - The men of the great council or Sanhedrin. See the notes at Mat 5:7.

Chief priests and scribes - See the notes at Mat 3:7.

Mat 16:22

Then Peter took him - This may mean either that he interrupted him, or that he took him aside, or that he took him by the hand as a friend.

This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of Jesus' death. He expected, moreover, that he would be the triumphant Messiah. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, "Be it far from thee." This phrase might have been translated, "God be merciful to thee; this shall not be unto thee." It expressed Peter's strong desire that it might not be. The word "rebuke" here means to admonish or earnestly to entreat, as in Luk 17:3. It does not mean that Peter assumed authority over Christ, but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered.

Mat 16:23

Get thee behind me, Satan - The word "Satan" literally means "an adversary," or one who opposes us in the accomplishment of our designs.

It is applied to the devil commonly, as the opposer or adversary of man; but there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour's designs. There was, undoubtedly, a rebuke in this language, for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express.

Thou art an offence - That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came.

Thou savourest not - Literally, thou thinkest not upon; or your language and spirit are not such as spring from a supreme regard to the will of God, or from proper views of him, but such as spring from the common views entertained by people. You think that those things should not be done which God wishes to be done. You judge of this matter as people do who are desirous of honor; and not as God, who sees it best that I should die, to promote the great interests of mankind.

Vincent's Word Studies, by Marvin R. Vincent [1886]
From that time began (ἀπὸ τότε ἤρξατο) He had not shown it to them before. Must (δεῖ) It was necessary in fulfilment of the divine purpose. See Mat 26:54; Heb 8:3; Luk 24:26. Suffer This first announcement mentions his passion and death generally; the second (Mat 17:22, Mat 17:23), adds his betrayal into the hands of sinners; the third (Mat 20:17-19), at length expresses his stripes, cross, etc. Elders and chief priests and scribes A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.

Vincent's Word Studies, by Marvin R. Vincent [1886]

From that time began (ἀπὸ τότε ἤρξατο)

He had not shown it to them before.

Must (δεῖ)

It was necessary in fulfilment of the divine purpose. See Mat 26:54; Heb 8:3; Luk 24:26.

Suffer

This first announcement mentions his passion and death generally; the second (Mat 17:22, Mat 17:23), adds his betrayal into the hands of sinners; the third (Mat 20:17-19), at length expresses his stripes, cross, etc.

Elders and chief priests and scribes

A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. Favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mar 8:31; Luk 9:22.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. Favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mar 8:31; Luk 9:22.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
From that time forth began Jesus, etc. - Before this time our Lord had only spoken of his death in a vague and obscure manner, see Mat 12:40, because he would not afflict his disciples with this matter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

From that time forth began Jesus, etc. - Before this time our Lord had only spoken of his death in a vague and obscure manner, see Mat 12:40, because he would not afflict his disciples with this matter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.

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