Peter took him aside, and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.”
Parallel Translations
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Peter took him aside, and began to rebuke him, saying, “Far be it from you, Lord! This will never be done to you.”
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But Peter toke him asyde and began to rebuke him sayinge: master faver thy sylfe this shall not come vnto the.
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Then Peter tooke him aside, and began to rebuke him, saying, Master, pitie thy selfe: this shall not be vnto thee.
Cross-references (5)
Passages linked to Matthew 16:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 8:32 He spoke to them openly. Peter took him, and began to rebuke him.
- Matthew 16:16-17 Simon Peter answered, “You are the Christ, the Son of the living God.” 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.
- Matthew 26:51-53 Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear. Then Jesus said to him, “Put your sword back into its place, for all those who take the sword will die by the sword. Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels?
- John 13:6-8 Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?” Jesus answered him, “You don’t know what I am doing now, but you will understand later.” Peter said to him, “You will never wash my feet!” Jesus answered him, “If I don’t wash you, you have no part with me.”
- Acts 21:11-13 Coming to us and taking Paul’s belt, he bound his own feet and hands, and said, “The Holy Spirit says: ‘So the Jews at Jerusalem will bind the man who owns this belt, and will deliver him into the hands of the Gentiles.’ ” When we heard these things, both we and the people of that place begged him not to go up to Jerusalem. Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Took him by the hand and led him aside,…
Took him by the hand and led him aside, as they used to do, which meant to talk familiarly with one.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 22 Then Peter took him, and began to rebuke…
22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Ver. 22. Then Peter took him] Took him by the hand, and led him apart, as we do those we are most intimate with, in great courtesy and secrecy, to impart to them things of greatest importance. Peter was strongly possessed with a fond conceit of an earthly kingdom; and as Joseph dreamed of his preferment, but not at all of his imprisomnent, so neither could Peter think or hear of Christ’s being killed, whom he had even now confessed to be the Christ, the Son of the living God. See here how easily we slide, by the deceitfulness of our hearts, from the mean to the extreme. Peter having made a notable profession of his faith, and being therefore much commended by Christ, presently takes occasion to fall from the true holiness of faith to the sauciness of presumption, in advising his Master to decline the cross.
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And began to rebuke him, saying] No, he did not rebuke him, saith Maldonatus the Jesuit, but friendly counselled him only, as if επιτιμαν were not to chide and charge, as masters do their servants, even with threatenings and menaces. {a} But these patrons of Peter (as they pretend) will not abide that he should be blamed for anything. Baronius blusheth not to say (and so to put the lie upon the Holy Ghost himself) that Paul was wrong in reproving Peter, Gal 2:14, and that it had been better manners for him to have held his tongue. Others of them have blasphemously censured St Paul in their sermons as a hot-headed person, of whose assertions no great reckoning was to be made by the sober minded; and that he was not secure of his preaching, but by conference with St Peter, neither dared he publish his Epistles till St Peter had allowed them.
{a} Non tantum significat reprehendere et increpare, sed etiam interminari et interdicere. Gerh
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Peter took our Lord aside, as we do our…
Peter took our Lord aside, as we do our friend to whom we would speak something which we would not have all to hear,
and began to rebuke him; epitiman, to reprove him, as men often do their familiar friends, when they judge they have spoken something beneath them, or that might turn to their prejudice; saying,
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Be it far from thee, Lord: this shall not be unto thee. The words in the Greek want the verb, so leave us in doubt whether we should translate them, Be merciful to thyself, spare thyself, or, Let God, or God shall, be merciful unto thee. The last words expound them; this shall not be unto thee. God shall be merciful unto thee, and help thee, this shall not betide thee. These words were undoubtedly spoken by Peter out of a good intention, and with a singular affection to his Master; but,
1. They spake him as yet ignorant of the redemption of mankind by the death of Christ, of the doctrine of the cross, and of the will of the Father concerning Christ.
2. They spake great weakness in him, to contradict him whom he had but now acknowledged to be the Christ, the Son of God. Good intentions, and good affections, will not justify evil actions. Christ takes him up smartly.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain No doubt Peter spake all this out of a…
No doubt Peter spake all this out of a sincere intention, and with a singular affection towards our Saviour; but pious intentions and good affections will not justify unwarrantable actions.
From this counsel of St. Peter to Christ we learn,
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1. How ready flesh and blood is to oppose all that tends to suffering; Master, spare thyself.
2. What need we have to be fortified against the temptations of friends as well as of enemies! for Satan can make good men his instruments to do his work, when they little think of it,. Peter little suspected that Satan set him on work to hinder the redemption of mankind, by dissuading Christ from dying. But observe in the next verse with what indignation Christ rejects Peter’s advice.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain But he turned,.... Either to Peter, changing his countenance,…
But he turned,.... 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,
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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 Sa2 19:22 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 Peter's 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 (w), to signify the vitiosity and corruption of nature; of which they say, , this is Satan; so the messenger, or angel Satan, Co2 12:7 may be thought to be the same; See Gill on Co2 12:7 And then our Lord's 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 Christ's 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, Rom 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 Lord's 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.
(w) T. Bab. Bava Bathra, fol. 16. 1. Tzeror Hammor, fol. 6. 2, 3. & passim.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 22. Then Peter took him] προσλαβομενος - took…
Verse 22. Then Peter took him] προσλαβομενος - took him up - suddenly interrupted him, as it were calling him to order - see Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner - to embrace; but Mr. Wakefield's translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration upon every subject, must of necessity be often in the wrong.
Be it far from thee Lord] Ιλεως σοι Κυριε. Be merciful to thyself Lord: see the margin. Pity thyself So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf which he had often exorted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's fellow, (Zec 13:7,) nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee - thou didst not give thy life for the sin of the world - it would be injustice to cause the innocent to suffer thus for the guilty. But what saith God? His soul shall be made an offering for sin-he shall taste death for every man-the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 16:22. Then Peter took him — Προσλαβομενος αυτον.…
Mat 16:22. Then Peter took him — Προσλαβομενος αυτον. What the evangelist meant precisely by this expression, commentators are not agreed. Dr. Doddridge renders it, taking him by the hand; Mr. Wesley, taking hold of him: others again render it, embracing him; and others, interrupting him. Dr. Campbell renders it, taking him aside, a translation which, he observes, evidently suits the meaning of the verb in other places, and is necessary in Act 18:26, which cannot be interpreted otherwise. And began to rebuke [or reprove] him — So the expression, ηρξατο επιτιμαν αυτω, properly signifies. “Some interpreters, indeed, to put the best face on Peter’s conduct on this occasion, render the words thus, Began to expostulate with him. But when the verb, επιτιμαν, relates to any thing past, it always implies a declaration of censure or blame; and if it be thought that this would infer great presumption in Peter, it may be asked, Does not the rebuke which he drew on himself, Mat 16:23, from so mild a Master, evidently infer as much? When we consider the prejudices of the disciples in regard to the nature of the Messiah’s kingdom, we cannot be much surprised that a declaration, such as that in Mat 16:21, totally subversive of all their hopes, should produce, in a warm temper, a great impropriety of behaviour, such as (admitting the ordinary interpretation of the word) Peter was then chargeable with.” Be it far from thee, Lord — Or, ιλεως σοι seems to be more accurately rendered in the margin, Pity thyself or be merciful to, or favour, thyself — “The advice of the world, the flesh, and the devil,” says Mr. Wesley, “to every one of our Lord’s followers.” The common use of this phrase, however, in the LXX., would lead one to understand it as signifying, absit, God forbid. In this sense, also, it is used in the Apocrypha, thus, 1Ma 2:21, ιλεως ημιν καταλιπειν νομον, God forbid that we should forsake the law. Peter, to whom the power of the keys, or place of high-steward, in the kingdom, as he would understand it, was promised, could not help being very much displeased to hear his Master talk of dying at Jerusalem, immediately after he had been saluted Messiah, and had accepted the title. Therefore he rebuked, or reproved him, as has been just observed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Peter taking him, &c. out of a tender love,…
Peter taking him, &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to reprehend him,[3] saying, Lord, far be it from thee, God forbid, &c. (Witham)
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[BIBLIOGRAPHY]
Increpare Greek: epitiman, by saying absit a te Domine, Greek: ileos soi, propitius sit tibe Deus, &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Then Peter took him--aside, apart from the rest; presuming…
Then Peter took him--aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.
and began to rebuke him--affectionately, yet with a certain generous indignation, to chide Him.
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saying, Be it far from thee: this shall not be unto thee--that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (Joh 18:10).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. Peter took him — Took him perhaps aside…
22. Peter took him — Took him perhaps aside from the apostles for expostulation. Officiously affectionate, he will set our Lord right, and banish this dismal conception of death instead of royalty.
Be it far from thee, Lord — Be corrected, dear Lord. We were just talking of a kingdom, and now thou talkest of a cross.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. Be it far from thee, Lord] Literally, (1)…
22. Be it far from thee, Lord] Literally, (1) “may God pity thee,” i. e. “give thee a better fate,” or (2) “pity thyself.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Peter took him, and began to rebuke him.—It…
(22) Peter took him, and began to rebuke him.—It is obvious that the mind of the disciple dwelt on the former, not the latter part of the prediction. The death was plain and terrible to him, for he failed to grasp the idea of the resurrection. The remonstrance would perhaps have been natural at any time, but the contrast between this prediction and the tone of confidence and triumph in the previous promise doubtless intensified its vehemence. Personal love for his Lord, his own desire to share in the glory which that promise had implied, were united in his refusal to accept this as the issue towards which they were tending.
Be it far from thee, Lord.—The words are a paraphrase rather than a translation of the original. Literally, the words are an abbreviated prayer, “(God be) merciful to Thee,” the name of God, as in our colloquial “Mercy on us!” being omitted. The phrase is of frequent occurrence in the Greek version of the Old Testament, as, e.g., in Exo_32:12; Num_14:19; Deu_21:8. It is almost idle to attempt to trace a distinctly formulated thought in the sudden utterance of sorrow and alarm, but so far as the words go they seem of the nature of a protest against what seemed to the disciple a causeless despondency, a dark view of the future, at variance alike with his own expectations and what seemed to him the meaning of his Master’s previous words. The words that followed were, however, more than a prayer, “This shall not be unto Thee,” as though his power to bind and to loose extended even to the region of his Master’s work and the means by which it was to be accomplished.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Peter took him (proslabomenov). Either taking him aside, or…
Peter took him (proslabomenov). Either taking him aside, or taking him by the hand or dress a reverent familiarity permitted by the Lord to his loving apostle. And now this same Peter, who had just before made his noble confession, and had been rewarded with unique commendation, unable to shake off the prejudices of his age and his education, began to rebuke (epitiman) his Master. He presumed to chide Jesus for speaking of suffering and death. He, the Son of God most High, what had he to do with such things? How could he name them in connection with himself? Peter, while accepting the idea of Messiah as Divine and triumphant, could not receive the notion of his death and Passion. That the same person should be so humiliated and yet so glorious, was beyond his conception. He was as much in the dark as his fellow apostles; of that which was not specially revealed to him he knew nothing. It was the carnal mind that here influenced him, not the spiritually enlightened soul. By writing "began," the historian intimates that he had not time to say much before the Lord mercifully interposed and cut him short. Be it far from thee; ilewv soi : Vulgate, absit a te. The Greek phrase is elliptical, eih o Yeov being understood; "God be merciful to thee," equivalent to "God forbid." The complete expression occurs in the Septuagint of 1Ch_11:19. It is used in deprecation of a disastrous event. This shall not be unto thee; ou mh estai soi touto . This is a very strong assertion, not a prayer or wish, as some would make it; the use of language is quite against that, as the phrase is predictive, never prohibitory, in his mistaken zeal and his ignorant affection, Peter would be wiser than his Lord. The cross and Passion shall never be thy lot; Messiah cannot suffer, the Son of God cannot die. Such merely human asseveration, even prompted by undoubted love, had to be checked and rebuked.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 22. Peter began to rebuke him. He could not…
22. Peter began to rebuke him. He could not bear the thought of the crucifixion, and still expected Christ to become a worldly king.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain Peter interferes:
Peter interferes:
v. 22. Then Peter took Him, and began to rebuke Him, saying, Be it far from Thee, Lord; this shall not be unto Thee.
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v. 23. But He turned and said unto Peter, Get thee behind Me, Satan; thou art an offense unto Me; for thou savorest not the things that be of God, but those that be of men.
Peter, the impulsive, probably filled with a feeling of satisfaction on account of the high praise which the Lord had bestowed upon him, laid his hand upon Jesus, or seized Him from behind, as though he would shelter Him by main force. At the same time, he began most emphatically to chide Christ: Far be it from Thee; may God avert it by all means! It was a well-meant, but altogether meddlesome interference with the business of Christ. He did not get very far, for Jesus, having turned around, gave him such a sharp rebuke as no other disciple ever got. A Satan, an adversary, He called him; He accused him of tempting Him to do wrong. Peter’s thoughts were not in a line with God’s will and work, but were solely the product of his own mind and heart. He was still concerned with his own problems only; he had not acquired the wider vision necessary in the kingdom of God; his thoughts were yet of the earth, earthly. "This is the meaning of Christ, in this serious matter, but directed against a dear apostle: Ah, Peter, thou didst answer correctly when I asked thee and all disciples, that I am Christ, the Son of the living God; but now, since thou hearest that I shall be crucified, thou understandest not the wonderful counsel of God, and art bothered with thy flesh and carnal thoughts, and speakest without the revelation of the Father only thy own ideas, that is, foolish and carnal things. Therefore get thee behind Me; far be it from Me that I should prefer thy carnal wisdom to the will of the Father: much rather would I lose thee and all than that I, upon thy objection, should not obey My Father. Here thou art altogether a fool and dost not understand what is carried out through the Son of the living God, whom thou hast confessed."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 16:22 began to reprimand him: Though Peter accurately perceived…
16:22 began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.