Luke 9:20

9:20 the Messiah: The phrase could be translated “the Lord’s Anointed,” a designation for the king of Israel (1 Sam 24:6, 10; 2 Sam 19:21; Ps 2:2). David was the Lord’s anointed, as was the Messiah.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 9:20 . τὸν Χριστὸν τοῦ Θεοῦ : even the form of the confession, as here given, hides its significance. Peter speaks the language of the apostolic age, the Christ of God , a commonplace of the Christian faith. Mk.’s Thou art the Christ , laconic, emphatic, is original by comparison, and Mt.’s form still more sounds like the utterance of a fresh, strong conviction, a new revelation flashed into the soul of Peter.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 20. But whom say ye that I am?] Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mt 16:14; and see the observations at the end of this chapter.

The Christ of God.] The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Mt 16:16, c., where see the notes and see also the observations of Granville Sharp, Esq., at the end of this chapter. See Clarke on Lu 9:62

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) The Christ of God.—This precise form of expression is peculiar to St. Luke. It agrees substantially with “the Lord’s Christ” of the song of Simeon (Luk_2:26).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. The Christ of God] “Thou art the Christ, the Son of the Living God,” Mat_16:16. “The Lord’s Christ,” Luk_2:26. After the estranging speech at Capernaum our Lord had asked, “Will ye also go away?” and then St Peter’s answer had been “we have believed and recognised that thou art the Holy One of God,” Joh_6:69 (א, B, C, D, L, &c.). Nathanael had recognised Him as “the Son of God” and “the King of Israel.” Later, Martha confessed Him as “the Christ, the Son of God,” Joh_11:27. But now for the first time the revealed mystery was openly recognised and confessed. St Luke omits the blessing of St Peter, which whatever may be its exact meaning at any rate can have conferred on him no sort of primacy or superior authority among the Apostles. See Luk_22:24-26; Mat_18:1; Joh_21:19-23; Gal_2:9; Gal_2:11, &c.

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.

And he strictly charged them, and commanded them,.... Though he highly approved of this their confession, and pronounced Peter blessed upon it; and signified that it was a discovery which flesh and blood could not make, but what was made to him his Father: yet he gave them a strict charge, and laid his commands on them,

to tell no man that thing; that he was the Messiah, and the eternal Son of God, and the true God, as well as the son of man, and really man: the reasons for this: See Gill on Mat 16:20.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

Ver. 20. See Mat 16:13-14 Mar 8:28.

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.

But whom say ye that I am Peter answering said, The Christ of God. And the Master listened, apparently without comment, to this reply, which told him what the people said of him, and then went on, "But you, my disciples, who have been ever with he, what say, what think you about me?" Peter, as the representative of the others in that little chosen company, answers, "We believe that thou art more than any prophet or national hero or forerunner of the Messiah; we think that thou art the Messiah himself. Dr. Morrison very beautifully pictures the disciples" state of mind at this juncture. "No doubt the true light on the subject had often gleamed through the darkness of their minds. (see Joh_1:29, Joh_1:33, Joh_1:34, Joh_1:41, Joh_1:45, Joh_1:49, etc.) But, though gleam succeeded gleam, in flashes that revealed the Illimitable, the darkness would ever, more or less, close in again. They could not altogether help it. They were witnesses of a "humiliation" which they could not reconcile with the notions they had inherited in reference to the power and pomp of the Messiah. And yet it was evident that he was entirely unlike all other rabbis. He was the Master of masters, and a mystery over and above. An inner lustre was continually breaking through. It was glorious; it was unique. His character was transcendently noble and pure. He had not, moreover, obtruded self-assertions on them. He had left them, in a great measure, to observe for themselves; and they had been observing." It was, indeed, on the part of these feeble disciples a pure and lofty expression of the effect produced on their hearts by Jesus Christ"s teaching. But though these men, afterwards so great, had attained to this grand conception of their adored Master, though they alone, among the crowds, through the sad coloured veil of his low estate, could see shining the glory of Divinity, yet they could not grasp yet the conception of a suffering Messiah, and in spite of all the teaching of the Master, the cross and the Passion made them unbelievers again. It needed the Resurrection to complete the education of faith.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then he said to them

"Then Jesus said to his disciples"

them to tell this to no one.

"not to tell anyone" or "that they should not tell anyone." This could be stated as a direct quote. AT: them, "'Do not tell anyone.'" (See: Direct and Indirect Quotations)

The Son of Man must suffer many things

"People will cause the Son of Man to suffer greatly"

The Son of Man ... and he will

Jesus is referring to himself. AT: "I, the Son of Man ... and I will" (See: First, Second, or Third Person)

be rejected by the elders and chief priests and scribes

This can be stated in active form. AT: "the elders, chief priests, and scribes will reject him" (See: Active or Passive)

he will be killed

This can be stated in active form. AT: "they will kill him" (See: Active or Passive)

on the third day

"three days after he dies" or "on the third day after his death" (See: Ordinal Numbers)

he will ... be raised

"he will ... be made alive again." This can be stated in active form. AT: "God will ... make him alive again" or "he will ... live again" (See: Active or Passive)

translationWords

Peter

Christ

God

Son of Man

suffer

reject

elder

chief priests

scribe

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. τὸν Χριστὸν τοῦ θεοῦ. ‘The Anointed, the Messiah, of God.’ “Thou art the Christ, the Son of the Living God,” Mat 16:16. St Mark merely says “the Christ.” “The Lord’s Christ,” Luk 2:26. After the estranging speech at Capernaum our Lord had asked, “Will ye also go away?” and then St Peter’s answer had been ‘we have believed and recognised that thou art the Holy One of God,’ Joh 6:69 (אBCDL, &c.). Nathanael had recognised Him as “the Son of God” and “the King of Israel.” Later, Martha confessed Him as “the Christ, the Son of God,” Joh 11:27. But now for the first time the revealed mystery was openly recognised and confessed. St Luke omits the blessing of St Peter, which whatever may be its exact meaning, at any rate can have conferred on him no sort of primacy or superior authority among the Apostles. See Luk 22:24-26; Mat 18:1; Joh 21:19-23; Gal 2:9; Gal 2:11, &c.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] See the important addition, the promise to Peter, in Matt. vv. 17-19.

Ver. 22 as far as ἀποκταν. is nearly verbatim with Mark; the last clause nearly so with Matt. And yet, according to the Commentators, Mark has compiled his account from Matt. and Luke. The almost verbal agreement of the three in so solemn and sad an announcement, is what we might expect. Such words would not be easily forgotten.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. Ψ̔μεῖς δέ. With great emphasis: “But ye—who do ye say that I am?” The impulsiveness of Peter, and his position as spokesman for the Twelve, are here conspicuous. He is στόμα τοῦ χοροῦ: 8:45, 12:41, 18:28. Licet cæteri apostoli sciant, Petrus tamen respondit præ cæteris (Bede).

τὸν χριστὸν τοῦ Θεοῦ. “Whom God bath anointed” and sent: sent on 2:26. Here Mk. has simply ὁ Χριστός, and Mt. ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. See Kelm on this confession, as “a solemn event of the very highest character” (Jes. of Nas. iv. p. 263). Lk. and Mk. omit the praise bestowed on Peter for this confession, and the much discussed promise made to him (Mat 16:17-19).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ye. Emphatic : "but ye, whom do ye say that I am?" The Christ of God. Each evangelist gives Peter's confession differently. Matthew, The Christ, the Son of the living God. Mark, The Christ. See on Mt 16:15. On Christ, see on Mt 1:1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.