Teks -- Matthew 16:22 (NET)

16:22 So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 16:22 - Peter took him

Peter took him ( proslabomenos auton ho Petros ).

Middle voice, "taking to himself,"aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level"(Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter"(Bruce). Syriac Sinaitic for Mar 8:32 has it "as though pitying him."But this exclamation and remonstrance of Peter was soon interrupted by Jesus.

Robertson: Mat 16:22 - God have mercy on thee

God have mercy on thee ( hileōs . Supply eiē or estō ho theos ).

Robertson: Mat 16:22 - This shall never be

This shall never be ( ou mē estai soi touto ).

Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.

Vincent: Mat 16:22 - Took

Took ( προσλαβόμενος )

Not, took him by the hand, but took him apart to speak with him privately. Meyer renders, correctly, after he had taken him to himself. " As if," says Bengel, " by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level."

Vincent: Mat 16:22 - Began

Began

For Jesus did not suffer him to continue.

Vincent: Mat 16:22 - Be it far from thee

Be it far from thee ( ἵλεώς σοι )

Rev., in margin, God have mercy on thee. In classical usage, of the gods as propitious, gracious toward men, in consideration of their prayers and sacrifices. The meaning here is, may God be gracious to thee.

Vincent: Mat 16:22 - Shall not be

Shall not be ( οὐ μὴ ἔσται )

The double negative is very forcible: " Shall in no case be." Rev. renders it by never.

JFB: Mat 16:22 - 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.

JFB: Mat 16:22 - and began to rebuke him

Affectionately, yet with a certain generous indignation, to chide Him.

JFB: Mat 16:22 - 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).

Clarke: Mat 16:22 - Then Peter took him

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

Clarke: Mat 16:22 - Be it far from thee Lord

Be it far from thee Lord - Ιλεως σοι Κυριε . Be merciful to thyself Lord. 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!

Calvin: Mat 16:22 - And Peter, taking him aside, began to rebuke him

Mat 16:22.And Peter, taking him aside, began to rebuke him It is a proof of the excessive zeal of Peter, that he reproves his Master; though it would appear that the respect he entertained for him was his reason for taking him aside, because he did not venture to reprove him in presence of others. Still, it was highly presumptuous in Peter to advise our Lord to spare himself, as if he had been deficient in prudence or self-command. But so completely are men hurried on and driven headlong by inconsiderate zeal, that they do not hesitate to pass judgment on God himself, according to their own fancy. Peter views it as absurd, that the Son of God, who was to be the Redeemer of the nation, should be crucified by the elders, and that he who was the Author of life should be condemned to die. He therefore endeavors to restrain Christ from exposing himself to death. The reasoning is plausible; but we ought without hesitation to yield greater deference to the opinion of Christ than to the zeal of Peter, whatever excuse he may plead.

And here we learn what estimation in the sight of God belongs to what are called good intentions. So deeply is pride rooted in the hearts of men, that they think wrong is done them, and complain, if God does not comply with every thing that they consider to be right. With what obstinacy do we see the Papists boasting of their devotions! But while they applaud themselves in this daring manner, God not only rejects what they believe to be worthy of the highest praise, but even pronounces a severe censure on its folly and wickedness. Certainly, if the feeling and judgment of the flesh be admitted, Peter’s intention was pious, or at least it looked well. And yet Christ could not have conveyed his censure in harsher or more disdainful language. Tell me, what is the meaning of that stern reply? How comes it that he who so mildly on all occasions guarded against breaking even a bruised reed, (Isa 42:3,) thunders so dismally against a chosen disciple? The reason is obvious, that in the person of one man he intended to restrain all from gratifying their own passions. Though the lusts of the flesh, as they resemble wild beasts, are difficult to be restrained, yet there is no beast more furious than the wisdom of the flesh. It is on this account that Christ reproves it so sharply, and bruises it, as it were, with an iron hammer, to teach us that it is only from the word of God that we ought to be wise.

Defender: Mat 16:22 - rebuke him

It is surprising that Peter could make such a remarkable (even Spirit-inspired) confession of Jesus as both Messiah and Son of God, then almost immediately deny Christ's word! Jesus recognized that this was really Satan speaking through Peter (Mat 16:23) - not in the sense of satanic possession, but rather satanic persuasion. The natural man almost instinctively recoils from the idea of the atoning death and resurrection of Christ, and Satan bitterly resists it."

TSK: Mat 16:22 - began // Be it far from thee

began : Mat 16:16, Mat 16:17, Mat 26:51-53; Mar 8:32; Joh 13:6-8

Be it far from thee : Gr. Pity thyself, 1Ki 22:13; Act 21:11-13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 16:22 - and began to rebuke him // Be it far from thee, Lord: this shall not be unto thee

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 himepitiman , 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,

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.

Haydock: Mat 16:22 - Peter taking him

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.

Gill: Mat 16:22 - Then Peter took him // and began to rebuke him // saying, far be it from thee, Lord // this shall not be done unto thee

Then Peter took him,.... The Arabic version reads it, "called to him": the Ethiopic, "answered him"; and the Syriac, "led him"; he took him aside, by himself; and as the Persic version, "privately said to him", or he took him by the hand in a familiar way, to expostulate with him, and dissuade him from thinking and talking of any such things;

and began to rebuke him: reprove and chide him, forgetting himself and his distance; though he did it not out of passion and ill will, but out of tenderness and respect; looking upon what Christ had said, unworthy of him, and as what was scarce probable or possible should ever befall him, who was the Son of the living God, and overlooking his resurrection from the dead, and being ignorant at present of the end of Christ's coming into the world, and redemption and salvation by his sufferings and death:

saying, far be it from thee, Lord, or "Lord, be propitious to thyself", or "spare thyself": the phrase answers to חס לד, often used by the Targumists ^u and stands in the Syriac version here. The Septuagint use it in a like sense, in Gen 43:23. Some think the word "God" is to be understood, and the words to be considered, either as a wish, "God be propitious to thee": or "spare thee", that no such thing may ever befall thee; or as an affirmation, "God is propitious to thee", he is not angry and displeased with thee, as ever to suffer any such thing to be done to thee: but it may very well be rendered, by "God forbid"; or as we do, "far be it from thee", as a note of aversion, and abhorrence of the thing spoken of:

this shall not be done unto thee: expressing his full assurance of it, and his resolution to do all that in him lay to hinder it: he could not see how such an innocent person could be so used by the chief men of the nation; and that the Messiah, from whom so much happiness was expected, could be treated in such a manner, and especially that the Son of the living God should be killed.