Matthew 16:22

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.

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.

Mat 16:22. Προσλαβόμενος, taking hold of) as if he had a right to do so. He acted with greater familiarity after his declaration of acknowledgment. Jesus however reduces him to his proper level; cf. Luk 9:28; Luk 9:48-49; Luk 9:54-55.—ὁ Πέτρος, Peter) The same mentioned in Mat 16:16.[759] Reason endures more easily the general proposition concerning the person of Christ, than the word of the Cross. Sudden changes occur in Peter, in Mat 16:16; Mat 16:22, and ch. Mat 17:4. Thence he bears witness from experience to the truth, that we are preserved by the power of God (1Pe 1:5), not our own.—ἬΡΞΑΤΟ, he began) He had received the other doctrines without making any objection.—ἵλεως Σοι, propitious unto Thee) sc. May God be. An abbreviated formulary. Thus in 1Ma 2:21, we meet with ἵλεως ἡμῖν καταλιπεῖν νόμον, God forbid that we should forsake the law. And thus the LXX. sometimes express the Hebrew חלילה.[760]

[759] There being thus afforded a remarkable specimen of how easy it is for one to stumble [to be offended with the humbling truths as to Christ] the more grievously [in proportion as one had the more boldly avowed the truth before].—V. g.

[760] As in 2Sa 20:20.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_16:22. Προσλαβόμ.] after he had taken Him to himself, comp. Mat_17:1, i.e. had taken Him aside to speak to Him privately. The very common interpretation: he took Him by the hand, imports what does not belong to the passage.

ἤρξατο] for Jesus did not allow him to proceed further with his remonstrances, which had commenced with the words immediately following; see Mat_16:23.

ἵλεώς σοι] sc. εἰη ὁ θεός, a wish that God might graciously avert what he had just stated, a rendering of the Hebrew חָלִילָה, 2Sa_20:20; 2Sa_23:17; 1Ch_11:19, LXX. 1Ma_2:21, and see Wetstein. Comp. our: God forbid!

ἔσται purely future; expressive of full confidence. Ὁ μὲν ἀπεκαλύφθη, ὁ Πέτρος ὀρθῶς ὡμολόγησεν· ὃ δὲ οὐκ ἀπεκαλύφθη, ὠσφάλη, Theophylact. Peter was startled; nothing, in fact, could have formed a more decided contrast to the Messianic conception on which his confession seemed to have been based, than the idea of a Messiah suffering and dying like a malefactor.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 16:22 . Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter. ἤρξατο , began to chide or admonish. He did not get far. As soon as his meaning became apparent he encountered prompt, abrupt, peremptory contradiction. ἶλεώς σοι : Elsner renders sis bono placidoque animo , but most (Erasmus, Grotius, Kypke, Fritzsche, etc.) take it = absit! God avert it! Vehement utterance of a man confounded and horrified. Perfectly honest and in one sense thoroughly creditable, but suggesting the question: Did Peter after all call Jesus Christ in the true sense? The answer must be: Yes, ethically . He understood what kind of man was fit to be a Christ. But he did not yet understand what kind of treatment such a man might expect from the world. A noble, benignant, really righteous man Messiah must be, said Peter; but why a man of sorrow he had yet to learn. οὐ μὴ ἔσται , future of perfect assurance: it will not, cannot be.

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

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. Text via Bolls.life.

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.

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.

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.

(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.

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.

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,

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.

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.

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.

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).

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,

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.

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.

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.

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.

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.

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,

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.

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.

22. ἵλεώς σοι. Understand θεὸς γένοιτο or γένοιο, and translate literally: ‘may God pity thee,’ i.e. ‘give thee a better fate,’ or (2) ‘pity thyself.’ ἵλεως is used of divine pity, in this way especially by late authors: σὐ δʼ ἵλεως Ἀφροδίτη γενοῦ, Lucian. Amor. 30; δέσποτα Παλαῖμον, ἵλεως ἡμῖν γενοῦ, Eur. Iph. T. 271; ταῦτʼ ὦ Λύκεἰ Ἄπολλον, ἵλεως κλύων | δὸς πᾶσιν κ.τ.λ., Soph. El. 655. Hence like Latin di avertant of events to be shunned or deprecated.

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.

22.] The same Peter, who but just now had made so noble and spiritual a confession, and received so high a blessing, now shews the weak and carnal side of his character, becomes a stumbling-block in the way of his Lord, and earns the very rebuff with which the Tempter before him had been dismissed. Nor is there any thing improbable in this, as Schleiermacher would have us believe (Translation of the Essay on St. Luke, p. 153); the expression of spiritual faith may, and frequently does, precede the betraying of carnal weakness; and never is this more probable than when the mind has just been uplifted, as Peter’s was, by commendation and lofty promise.

προσλαβ. αὐτ.] by the dress or hand, or perhaps ἀντὶ τοῦ παραλαβὼν κατʼ ἰδίαν.

ἵλεώς σοι] Supply εἴη ὁ θεός. ἵλεως with a dative is practically equivalent to the Hebrew חָלִילָה לְּ, for which (see reff., especially 1Ch 11:19 compared with the Heb.) the LXX have sometimes used it.

οὐ μὴ ἔσται] I cannot think with Winer (§ 56. 3) that this means, ‘absit, ne accidat;’ it is an authoritative declaration, as it were, on Peter’s part, This shall not happen to Thee, implying that he knew better, and could ensure his Divine Master against such an event. It is this spirit of confident rejection of God’s revealed purpose which the Lord so sharply rebukes. On οὐ μή with the future, see note on ch. 15:6: and consult Winer, as above.

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

22. And Peter took Him, and began to rebuke Him, saying, (God) be gracious to Thee, Lord: that shall not happen to Thee.] Mk. has: “And Peter took Him, and began to rebuke Him.” The words from λέγων are an explanatory gloss of the editor to explain Mk.’s ἐπιτιμᾷν; see on v. 20.—Ἰλεώς σοι] Cf. Ἰλεώς μοι = חָלִילָח לִּי 1Ch 11:19, 1Ch 11:2 S 20:20; Letronne, Recueitl des Inscripts grecques et latines de l’Egypte, ii. p. 286, ἵλεώς σοι, Ἀλύπι: “(Sarapis) help thee, Alypius”; or with the subject inserted, ib. 221, ἵλεως ἡμῖν Πλάτων καὶ ἐνταῦθα, quoted by Moulton, Class. Rev. 1901, p. 436.—οὐ μὴ ἔσται] For the fut. ind. after οὐ μή, see Blass, p. 209; Moulton, p. 190.—προσλαμβάνειν] occurs only here in Mt. and Mk. Its presence in Mt. is due to Mk.

(M)

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

Took [προσλαβομενος] . 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."

Began. For Jesus did not suffer him to continue.

Be it far from thee [ιλεως 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.

Shall not be [ου μη εσται] . The double negative is very forcible : "Shall in no case be." Rev. renders it by never.

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