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Matthew 16:1–4. And the Pharisees and Sadducees came and, tempting Him, asked to show them a sign from heaven. He answered them: in the evening you say: “there will be a bucket, because the sky is red”; and in the morning: “It’s bad weather today, because the sky is purple.” Hypocrites! Can you discern the face of the sky, but cannot recognize the signs of the times? An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of the prophet Jonah. This 339 is not found in many codices [collections of Holy Books]; however, the meaning is clear: they could foreknow both clear and rainy days from the constant correct ratio of the constituent parts of the world (ex elementorum ordine atque constantia). On the contrary, according to the predictions of the prophets, the scribes and Pharisees, who were considered teachers of the law, could not understand the coming of the Savior. Matthew 16:5. [end of 4th, 5th and beginning of 6th]: And leaving them, he went away. Having crossed to the other side, His disciples forgot to take the loaves. Jesus told them. Leaving the scribes and Pharisees, to whom He said: “An evil and adulterous generation seeks a sign, and no sign is given to it except the sign of the prophet Jonah.” He went straight across the bay and went to the heathen nations. And what the sign of the prophet Jonah means, this has already been said above. Matthew 16:6–7. [end of 6th]: See, beware of the leaven of the Pharisees and Sadducees. They thought within themselves and said: this means that we did not take the loaves. He who is wary of the leaven of the Pharisees and Sadducees does not keep the commandments and the letter of the law and does not care about the traditions of men in order to keep the commandment of God. Matthew 16:8–12. : But Jesus, knowing (their thoughts) said: You of little faith! Why are you arguing among yourselves about not taking the loaves? Do you not yet understand and remember the five loaves of bread for the five thousand people, and how many baskets you gathered? Not about the seven loaves and the four thousand, and how many baskets (leftovers) did you gather? “Why don’t you understand that I did not tell you about bread: “Beware of the leaven of the Pharisees and Sadducees.” Then they realized that He had told them not to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. 340 Regarding the commandment that He gave to the disciples with the words: “Beware of the leaven of the Pharisees and Sadducees.” 341 He instructs them in the meaning of the five and seven loaves, and also the five and four thousand men who were fed in the wilderness; because, although the greatness of the signs is obvious, something else must also be shown in a spiritual sense. Indeed, if the leaven of the Pharisees and Sadducees does not signify the bodily bread, but perverted traditions and heretical teachings (dogmata), then why [on the contrary] the bread with which the people of God were fed will not signify the true and intact teaching? Someone may ask and say: “Why did those who had just filled seven baskets, boarded a small ship 342 and arrived within the borders of Magedan, have no bread; and there those who arrived on the ship 343 hear that they must beware of the leaven of the Pharisees and Sadducees?” But [in response to this] Scripture testifies that they forgot to take them with them. This is the leaven about which the apostle says: “The little” (modicum) “leaven infects” (corrumpit) “the whole lump.” Valentin, Marcion and all the heretics had this kind of leaven. Leaven has such power that if it is added 344 to flour, then what seems small increases into greatness, and it carries away with its acid everything moistened with it [or: mixed with it]; similar to this is heretical teaching; if it throws a spark into your heart, then it (the spark) will quickly turn into a huge flame and draw into its power everything that a person has. At the end there are the words: “Then they understood that He was telling them not to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.” Matthew 16:13. Having come to the countries of Caesarea Philippi. This Philip is the brother of Herod, about whom we spoke above, the tetrarch of Ituraea and Trachonitis (Luke 3:1) 345 country, who built Caesarea, now called Paneas, in honor of Tiberius Caesar and in honor of the name of Caesar, who also called it Caesarea Philippi, and it is located in the Phoenician region: he imitated his father Herod, who in honor Caesar Augustus named Caesarea [the settlement], which was formerly called Strato's Tower, and in honor of the name of his daughter he built it beyond the Jordan Juliada. The site of Caesarea Philip is where the Jordan flows at the foot of Lebanon; there are two springs there: one named “Jor”, the other “Dan”; after being combined into one name, they form the name: “Jordan”. “And He asked His disciples thus: Who do men say the Son of man?” 346 [Quern dicunt homines esse Filium hominis "Who, according to the words of men," or "according to the opinion of men, is the Son of Man." 347 – He did not say: “Who do people call Me, but: “Son of Man,” so that it would not seem that He was asking about Himself with vanity. At the same time, please note that where in the Old Testament it is written “Son of Man,” in the Hebrew text it is written: “son of Adam.” For example (ut), that, [or: and that] that we read in the psalm: “How long are the sons of men heavy-hearted?” (Ps. 4:3) 348 in Hebrew reads: “sons of Adam.” And he gives a beautiful (pulchre) question: “Who do people say the Son of Man?” because those who speak about the Son of man are men; and those who understand His Divinity are called not people, but gods. Matthew 16:14. [beginning of the 15th] They said: some for John the Baptist, others for Elijah, and others for Jeremiah, or for one of the prophets. He speaks to them. I am surprised that some interpreters look for the reasons for the errors of individual people and invent very long explanations on the question of why some saw John in our Lord Jesus Christ, others saw Elijah, others saw Jeremiah or one of the prophets; when [in fact] they might have been mistaken about Elijah and Jeremiah, just as Herod was mistaken about John, saying, “This is John whom I beheaded; he rose from the dead" (Mark 6:16) 349. Matthew 16:15. [end], 16: And who do you say that I am [quern me esse dicitis]? Simon Peter answered and said: You are the Christ, the Son of the Living God. Prudent reader, pay attention to the fact that from the following and from the connection of speech [it is clear] that the apostles are no longer called people, but gods. Indeed, when He said: “Who do people say the Son of man?” then he added: “Who do you say that I am?” [The first is addressed] to them, who think humanly, because they are people. And you, being gods, who do you think I am? On behalf of all the apostles, Peter confesses: “You are the Christ, the Son of the Living God.” He calls Him the living God, in contrast to those gods who are considered gods, but [in reality] are dead, pointing to: Saturn, Jupiter, Venus, Minerva (or: Ceres), Liber, Hercules and other idolatrous wonders. Matthew 16:17. Jesus answered and said to him: Blessed are you, Simon, son of Jonah, because [this] was not revealed to you by flesh and blood, but by My Father who is in heaven. 350 For the apostle's testimony about Him, He rewards him. Peter said: “You are the Christ, the Son of the living God”; true confession was rewarded with the words: “Blessed are you, Simon, son of Jonah.” Why? because it was not revealed to you by flesh and blood, but by the Father. What flesh and blood could not reveal was revealed by the grace of the Holy Spirit. Thus, the name of the apostle comes from confession, because he has a revelation from the Holy Spirit: he is called the son of His grace. True, “Var Jonah” (son of Jonah) in our language means “son of the Dove”; but some simply think that Simon, that is, Peter, was the son of John - this is on the basis of another question [of the Lord to Peter]: “Son of John 351, do you love Me?” (John 21:15) 352; he answered: “Lord! you know." Such interpreters want to [prove] that this passage was spoiled by a scribes’ mistake, namely: instead of “son of John” (Barjoanna), it is written with the omission of one syllable: “son of Jonah” (Barjona). And “John” means “the grace of the Lord.” However (autem), both names can be interpreted in a mysterious sense [in the same way], because both the dove means the Holy Spirit, and the grace of God is a spiritual gift (gift of the Spirit). And His words: “For flesh and blood did not reveal it to you,” fully correspond to the expression of the apostle, which reads: “Immediately I did not rely on flesh and blood, (Gal. 1:16) 353 denoting by the name of flesh and blood of the Jews, so that here, too, it is shown in a different way that Christ the Son of God revealed it to him not through the teaching of the Pharisees, but through the grace of God. Matthew 16:18. And I tell you. What do the words mean: “And I tell you!” Since you said to me: “You are the Christ, the Son of the Living God,” [then] “and I say to you” are not meaningless words that have no effect, but “I say to you,” for for Me to say means to do. You are Peter, and on this rock I will build My Church. Just as He Himself gave the apostles “light,” so that they would be called the light of the world, and as other names came from the Lord, and to Simon, who believed in the Stone, or Christ, He bestowed the name “Peter.” But under the image of the stone it is directly said to Him 354: “On you I will build My Church.” And the gates of hell will not prevail against her [will not have an advantage in the fight against her]. By the gates of hell I mean vices and sins, or, undoubtedly, the teachings of heretics, through which people who are not bookish are brought down to the underworld (tartarum). Thus, let no one think that this is said about death, as if the apostles were not subject to the conditions of death, when in reality they see their luminous martyrdom. Matthew 16:19. And I will give you the keys of the Kingdom of Heaven; and whatever you bind on earth will be bound in heaven; and whatever you permit on earth will be permitted in heaven. Bishops and elders, not understanding this passage, adopt something from the exaltation of the Pharisees, so that they either condemn the innocent, or consider it their right to give permission to the guilty, although what is required before God is not the verdict of the priests, but the righteous life of the guilty. We read in the book of Leviticus (Lev.14) about lepers, where it is commanded that they show themselves to the priests, and if they still have leprosy, then they are declared unclean by the priest (immundi fiant - made unclean); it is not that the priests make them lepers and unclean, but that they have knowledge of the signs of a leper and a non-leper and can distinguish between one who is clean and unclean. Thus, just as there the priest makes the leper either clean or unclean, so here the priest or presbyter binds and looses not those who are innocent or guilty, but out of the duty of his ministry, when he hears the difference of sins, he knows who should be loosed and who should be bound. Matthew 16:20. Then Jesus forbade His disciples not to tell anyone that He was Jesus Christ. Previously, sending his disciples to preach, He commanded them to announce His coming: now He gives the commandment not to say that He is Jesus Christ. It seems to me that preaching Christ is one thing, but preaching Jesus Christ is another. Christ is the general name of dignity, and Jesus is the proper name of the Savior. However, it may also be that He did not want to preach about Himself before suffering and resurrection, so that, having then performed the mysterious sacred rite of blood, He could say to the apostles at a more opportune time: “Go, teach all nations” (Matthew 28:19), etc. And so that anyone would not think that this is only our own interpretation, which does not correspond to the meaning of the Gospel, further events show the reason for the prohibition of preaching at that time. Matthew 16:21. From that time on, Jesus began to reveal to His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day rise again. The meaning is this: Then preach about Me when I endure this, because it is useless to preach publicly about Christ and proclaim to the nations Him whom they will later see scourged and nailed to the cross and suffering much from the elders and scribes and high priests. – Now Jesus also suffers much from those who again crucify the Son of God within themselves (Heb. 6:6); and, although they are considered elders in the church and heads of the priests, they again crucify the Son of God, who is entirely known (sentitur) by the spirit, while they are guided by the mere letter. Matthew 16:22–23. And having taken Him, Peter began to contradict (increpare, forbid) Him, saying: Let it not be with Thee, Lord 355, this shall not be with Thee. He, turning to Peter, said: Follow Me, Satan, you are a temptation to Me, because you do not understand what is divine, but you understand what is human. 356 We have said many times that Peter was animated by a fiery and greatest love for the Lord. Therefore, after his confession: “You are the Christ, the Son of the Living God” and the reward from the Savior: “Blessed are you, Simon, son of Jonah, for not flesh and blood has revealed this to you, but My Father who is in heaven,” when he suddenly heard from the Lord that He must go to Jerusalem and there endure many things from the elders and scribes and high priests, to be killed and to rise again on the third day, he does not want (or: wants) to overthrow your profession; he does not even admit the thought that it is possible for the Son of God to be killed, and, driven by his inner desire, he takes Him or takes Him aside, so as not to appear to other fellow disciples that he is denouncing the Teacher in their presence, and begins to object to Him with a feeling of love and desire to say: “Lord! May God protect You,” or, as it is better expressed in Greek, ίλεώς σοι, Κύριε, ού μή έσται σοι τούτο, i.e. “Be merciful to yourself, Lord, let this not happen to you.” This cannot be, my hearing cannot bear that the Son of God should be killed. The Lord, turning to him, said: “Step back” (Vade retro, “or” Vade retro me - go behind Me), “Satan, you are a temptation to Me.” The word “Satan” means either “enemy” or “adversary.” Since you say something contrary to My desire, you should be called an enemy. Many people think that [in this case] the reproach refers not to Peter, but to the hostile spirit that instilled in the apostle to say this. For me, this apostolic error, which comes from a feeling of goodwill, will never seem like the suggestion of the devil “Follow Me, Satan” (Vade retro me). The devil is told: “Step back, Satan” (Vade retro). Peter hears: “Go behind Me” (Vade retro me) 357, that is, follow My decision, “for you do not understand the things of God, but the things of men.” For me to die for the salvation of people, this is the will of Mine and My Father (Whose will I came to do (John 6), and you, paying attention only to your own desire, you do not want a grain of wheat to fall to the ground and bear much fruit (John 12:24). The prudent reader will ask why, after the promise of so many benefits, such as: “Blessed are you, Simon, son of Jonah,” and: “You are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it,” and: “I will give you the keys of the Kingdom of Heaven,” and: “Whatever you bind or loose on earth will be bound or loosed in heaven,” now Peter hears: “Follow By me, Satan, you are a temptation to Me!" Or: what does such a sudden change mean that, after such great rewards, he is called Satan? But if the one who asks 358 such questions pays attention to the fact that the above blessing, beatitude and power of Peter and the foundation of the Church on him are promised in the future, then he will understand that in the present this has not yet been given. He says: "I will build My Church on you, and the gates of hell will not will overcome her” and: “I will give you the keys of the Kingdom of Heaven.” All this is said about the future; if He had given it to him immediately, then the error of perverted thought would in no way have found a place for itself in Peter. Matthew 16:24–26. Then Jesus said to His disciples: If anyone wants to come after Me, let him deny himself and take up his cross and follow Me. For whoever wants to save his soul will lose it; and whoever loses his life for My sake will find it. What does it profit a man if he gains the whole world and loses his own soul? He who puts off the old man with his deeds (Col. 3:9) renounces himself, saying: “It is no longer I who live, but Christ lives in me” (Gal. 2:20); he takes upon himself his cross and is crucified for the world. But he to whom the world is crucified follows the crucified Lord. “Or what will a man give in exchange for his soul?” Egypt and Ethiopia and Sheba are given as a replacement for Israel (Is. 43:3). 359 And for the human soul there is only one recompense about which the psalmist exclaims: “What will I repay to the Lord for all His good deeds to me? I will take the cup of salvation and call on the name of the Lord” (Ps. 115:3-4). Matthew 16:27. For the Son of Man will come in the glory of His Father with His angels, and then He will reward everyone according to his deeds. Peter, who was tempted when predicting the death of the Lord, was stopped by the Lord’s prohibition; and the disciples are called to deny themselves and take up their cross and follow the Teacher with the spirit of those who die [for the world]. The horror of the listeners was great and could instill fear in others after the first of the apostles (priceps apostolorum) was exposed to fear; therefore, after the sad words, joyful ones follow and He says: “The Son of Man will come in the glory of His Father with His Angels.” If you are afraid of death, then listen to the glory of the triumphant; if you are afraid of the cross, then listen to the ministry of the angels. “And then,” He says, “he will reward everyone according to his deeds” (Rom. 10:12). There is no difference between Jew and Gentile, between man and woman, between poor and rich where not persons, but deeds are taken into account. Matthew 16:28. Truly I say to you, there are some standing here who will not taste death until they see the Son of Man coming in His kingdom. He wanted to heal the horror of the apostles with the hope of the promises, saying this: “The Son of Man will come in the glory of His Father with His Angels.” Moreover, with the authority of the Judge the words are attached: “And then he will reward everyone according to his deeds.” The unspoken thought of the apostles could also contain a temptation of this kind: “You now say that death must follow; but the fact that You promise to come in the glory of Your Father, accompanied by angels and with the authority of a judge, is postponed to a distant day and time.” Therefore, He, as one who knows 360 the secret, foreseeing that they could object to Him, calms their real fear and rewards them now, because His words: “There are some of those standing here who will not taste death until they see the Son of Man coming in His Kingdom,” have the meaning that for the sake of our unbelief He will now appear to be such as He will subsequently 361 come. In the translation: The Gospel of Matthew - ed. Blazh. Jerome understands that in some codes the part of the “second” verse is missing from the words: “When evening comes.” .. and the entire “third” verse up to the words: “recognize the signs of the times” inclusive (Note, translator). According to the new Synodal Russian translation: “Why do you think within yourselves, O you of little faith, that you did not take the loaves? Do you still not understand and remember about the five loaves of bread for five thousand people, and how many boxes you collected? Not about seven loaves for four thousand, and how many baskets did you take up (the leftovers)? How can you not understand that I did not tell you about bread: “Beware of the leaven of the Pharisees and Sadducees.” Then they realized that He was telling them not to beware of the leaven of bread, but of the teachings of the Pharisees and Sadducees” - ed. According to the new Synodal Russian translation: “Pharisees and Sadducees” - ed. According to the new Synodal Russian translation: to the boat - ed. According to the new Synodal Russian translation: on a boat - ed. In the lane: Trachonitida - ed. According to the new Synodal Russian translation: “Jesus asked His disciples: Who do people say that I, the Son of Man, am?” – ed. In the Greek text it is: Τίνα με λέγουσιν οί άνθρωποί είναι, τόν υίόν τού ένθρώπου, - that means: “Who do people call Me, the Son of Man?” [or: “Who do men say that I, the Son of man?” ] (Translator's note). According to the new Synodal Russian translation: “Sons of husbands! How long will my glory be in reproach? – ed. According to the Synodal translation used by the translator: “John, whom I beheaded; he himself rose from the dead and the action of power is manifested in him” - ed. “Then Jesus answered and said to him, Blessed are you, Simon son of Jonah, for flesh and blood did not reveal this to you, but My Father who is in heaven” - ed. In Greek it reads: Ξίμων βάρ Ιονέ; and in John 21 it reads: Ξίμων Ιονα (Translator's Note). According to the new Synodal Russian translation: Simon Ionin! do you love me? – ed. According to the new Synodal Russian translation: “I did not then consult with flesh and blood” - ed. “And in his person to all the apostles,” for above the blessed. Jerome said that “Peter confesses on behalf of all the apostles” (see verses 15, 16) (Translator’s note). “Absit a te”, used in the sense: “May God protect you!” or: “God forbid!” (Translator's note). According to the new Synodal Russian translation: “And, calling Him away, Peter began to rebuke Him: Be merciful to Yourself, Lord! may this not happen to you! He turned and said to Peter: get away from Me, Satan! You are an offense to Me, because you think not about the things of God, but about the things of men.” – ed. If the Greek text in both cases (Matthew 4:10) and (Matthew 16:23) has: Ιπαγε όπίσω μου, σατανά, which means: “Step back from me!” or: “Get away from me!” then even then there is no need to make an effort to interpret these two passages differently, because both the Apostle Peter in (Matthew 16:22-23) and Satan in (Matthew 4:10) as seducers equally deserved prohibition from the Lord (Translator's Note). In the translation: instead of Savea - Siena (according to the old Synodal Russian translation) - ed. In the lane: has to come - ed. You might be interested in: