Jesus was a rebuker of peter

JESUS WAS A REBUKER OF PETER
EDITED BY GLENN PEASE
Matthew 16:23 23Jesusturned and said to Peter, "Get
behind me, Satan!You are a stumbling block to me;
you do not have in mind the concerns of God, but
merely human concerns."
BIBLEHUB RESOURCES
He Hinders Christ Who Would Hold Him Back FromHis Sufferings
Matthew 16:23
R. Tuck
This brings before us another relation in which our Lord's sufferings stand.
We have seentheir relation as a testing of that higher truth to which St. Peter
had given expression. Now we see how they bore on that particular mission
which Jesus came to carry out. His sufferings were essentialto that mission.
He saved the world by his sufferings.
I. OUR LORD'S PURPOSE TO ENDURE SUFFERINGS. It should be
clearly seenthat our Lord knew beforehand all that was to happen to him;
and he might have avoidedall the pain and distress. Instead, he voluntarily
determined to go steadilyalong the path, bearing and enduring all, because
that was the Father's will for him. Explain in this way: Our Lord had to

present to God the living sacrifice ofa perfectly obedient Son. But he could
not be a perfectly obedient Son if his obedience had not been adequately
tested. The series ofsufferings through which our Lord passedare the various
testings of his Sonship. And because Christ was resolvedto make the great
redeeming sacrifice, he resolvedto bear and endure every wayin which the
Father might be pleasedto test his Sonship. A violent and shameful death was
the final test.
II. OUR LORD'S OFFENCEAT THOSE WHO WOULD HINDER HIM
FROM ENDURING HIS SUFFERINGS. Theydid the work of the flesh,
which shrinks from suffering; they did not help the sanctified will to gain free
expression. St. Peterbecame a tempter, a workerof evil; one who did the
work of an adversary, of man's greatadversary. Our Lord here uses the word
"Satan" as a figure, without reference to the personal devil. Any adversary,
any one who works againstour best interests, is a Satan. To withdraw Christ
from his sufferings was to withdraw Christ from his mission; since he could
only be made "perfect," as a Bringer on of souls, by the experience and testing
of suffering. Olshausenthinks that St. Peterforgot himself, and presumed
upon the praise which Christ had given him for his noble confession. Butit is
better, in eachcase, to treat St. Peteras a mere representative, a mere
spokesman, andto see how very imperfect an apprehensionof Christ's deeper
truth his words involve. - R.T.
Biblical Illustrator
From that time forth began Jesus to show unto His disciples, how that He
must go to Jerusalem, and suffer.
Matthew 16:21, 23
Christ foretelling His death
J. Jowett.

I. Let us observe THE STATE OF MIND WITH WHICH CHRIST LOOKED
FORWARD TO HIS APPROACHING SUFFERINGS.Jesus wasnot
ignorant of the serious sufferings which were coming upon Him. It is no small
part of our happiness that future calamity is partly hidden.
1. A state of unshaken constancy. We must be firm in the wayof duty, having
counted the cost.
2. The principle by which He was supported — faith. "For we look not at the
things which are seen, but at the things which are not seen."
II. WHAT was His CONDUCT, IN THESE CIRCUMSTANCES, TOWARDS
HIS DISCIPLES?
1. HIS conducttowards them showedgreatcompassionfortheir infirmities.
2. His displeasure on accountof the earthly mind which the apostles
betrayed.Learn:
1. How insufficient is our own wisdom or strength to preserve us in the ways
of godliness.
2. How secure are they who trust entirely in the power and grace of the Lord
Jesus.
(J. Jowett.)

A recommendation of readiness for suffering
A. T. Burroughs.
I. PETER'SUNWILLINGNESS TO MEET GOD'S WILL IN A COURSE
OF SUFFERING,EVINCED BYHIS REBUKE OF CHRIST.
1. There was intimacy — "Then Petertook him."
2. There was disappointment. Peterwas disappointed that his Lord should not
have the glory he expected.
3. There was ignorance. Peteroughtto have knownthe Scriptures were full of
Christ's sufferings.
4. There was presumption.
II. CHRIST'S WILLINGNESS TO FULFIL ALL GOD'S PLEASURE,
EVINCED IN HIS REBUKE OF PETER.
1. The indignation of our Lord.
2. He exposedthe carnality of his views.
3. Christ's love for sinners was persevering.
(A. T. Burroughs.)

The suffering Saviour
DeanVaughan.
I. A SUFFERING SAVIOUR
1. The suffering was not only great, but peculiar.
2. And all this the text says was necessary. The word "must" is prefixed to all
these clauses. We may interpret the word in three ways.
(1)There is the "must" of destiny — what is to be shall be, it is vain to fight
againstit.
(2)There is the "must" of prediction.
(3)There is the "must" of propriety and suitableness-moralfitness, for
atonement trembles in the balance — "Without shedding of blood," etc.
3. It is a very peculiar feature of the Saviour's suffering that He had the
foreknowledgeofit in every detail. In this respectHe stands alone among the
heroes of faith. They had no foresightof the time, place, or circumstances of
their sufferings. Our Lord alone lived His life under the shadow of the cross.
The majesty of the characterwhich could endure the weightof so terrible a
prospect, remain calm, self-forgetting, etc., and even say in the fore-view of
death by crucifixion: "I have a baptism," etc.

II. THE REPUGNANCE OF HUMAN NATURE TO PAIN AND DEATH.
Human nature shrinks for itself from the touch of pain, and doubly for its
loved ones. The words do not imply any want of love or reverence — it was
their ver), motive. Love and reverence spoke;but ignorance and presumption
spoke too. Human nature shrinks with specialsensitiveness, till it is taught of
God, from the idea of a suffering Saviour. The revelation of atonementby
sacrifice was keptveiled from Peter. A veil is upon the heart still of multitudes
— they see not why a Father should not forgive without the intervention of a
Mediator, etc.
III. THE REPLY OF JESUS TO THE REBUKE OF HIS SERVANT. This
shows the Saviour feeling this repugnance to suffering as a severe temptation,
repelling the suggestionof the self-sparing as a cruel aggravationofHis great
life trial, and making the acceptanceofsuffering the very point of difference
betweenthe carnalmind and the spiritual. We have to acceptChrist's
suffering, and we have to acceptour own.
(DeanVaughan.)
St. Peter's rebuke of Christ
W. S. Chapman, M. A.
I. HOW SERIOUS WAS THE APOSTLE'S OFFENCE.In reference to
religion the seeming generosityof an error is no excuse for it.
II. THE CAUSES WHICH LED TO THE APOSTLE'S ERROR AND SIN.
1. He had misunderstood some part of what he had heard. St. Peter should
have lookedat the fact of Christ's suffering in the light of His previous
communications.

2. There was a secondpart of what Jesus had said which the apostle ignored
altogether. He had said that He would rise from the dead on the third day.
3. The third cause ofSt. Peter's error was his assuming that his own ideas of
what was best must needs be true, or at leastwere actually true. St. Peterwas
in reality desiring the worst thing possible;our redemption could not have
been accomplishedwithout the cross.
III. SIMILAR MISTAKES OCCUR WITH OURSELVES.
1. In reference to the dispensations belonging to our personalhistory and
fortunes. How often a part is misunderstood and left out. In the gloom of trial
we overlook the resurrection.
2. In reference to the government of the world "rod the course of providence
generally.
3. In reference to the claims of Divine revelation generally, and especiallythe
claims of Jesus the Christ as the sum and centre of it. Learn:
1. Be resolute in all humbleness when you think of God's ways.
2. Loyalty to the personal CHRIST.

3. AcceptChrist's word as He gives it.
(W. S. Chapman, M. A.)
The temptation arising from human
R. Thomas.
love: — How are we to explain the severity of our Lord's rebuke?
I. WHEN IT WAS THIS REBUKE WAS GIVEN. Our Lord had just entered
upon the delicate task of Teacher, the bringing ,,f the minds of His disciples
into familiarity with the deeper things in His life and work. In passing from
ignorance to knowledge there must he a little contention. This the crucial time
— "I must speak ofMy sufferings." He enters upon the process. St. Peter
spoils it. His rashness wouldnot let him learn. Christian progress meets
hindrances from two sources:
(1)From the wickednessofthe wicked;
(2)from the immature goodness ofthe good.
II. THE KINGDOM OF GOD IS VERY OFTEN HINDEREDBY THAT
WHICH IT HAS ITSELF PRODUCED.In societyto-day there is a softness, a
considerationfor ease oflife, which has grown up under Christianity, and
which is its product. In old days life was hard, there was endurance and great
effort. Passive duties have their opportunity in these days. We talk of "Peace
on earth." Our idea of peace is quietude. But waris often essentialto peace;
peace means labour — the sword turned into the ploughshare — that is God's
idea of peace. Religious life may become sentimental. Our Lord's rebuke of
Peterwas severe because Peter's plea was affectionthrowing itself across the

path of duty. Have you never felt how terrible it is to have pleading affection
try to hinder some great sacrifice?How much harder that form of opposition
than any other. Satannow tries to hinder Christ through the blind love of
Peter. Is not the Church of Christ often hindered now by pleadings of love, by
those who say: "This be far from thee. Save thyself." It exhibits a friendly
considerationfor our happiness; save thy money, health, effects.
(R. Thomas.)
The temptations of love to be rejected
R. Thomas.
If the Pilgrim Fathers had yielded to home sickness andnot let that vessel
return empty, though she lay so long in the offing, tempting their return, there
might have been an America, but it would not have been this America. If
Livingstone had listened to the voices ofthose who thought him mad, Africa
to-day would have been still a terra incognita. If prudence had prevailed over
zeal seventy years ago, there would have been no foreign missions afootto-
day. But all these men who went to do the pioneerwork had mothers and
sisters and brothers tugging at their heart-strings, and tempting them not to
go. And it is ever so. It is not always as in the case ofthe Rev. Dr. Norman
M'Leod, whom I once heard relate how his son had just gone into the
ministry, and had accepteda very poor church in the highlands of Scotland,
refusing severalsplendid offers which would have made him wealthy. "But,"
said Dr. M'Leod, "I thank God for the lad; I would rather see him where he is
with his £150 a year, than in the palace with £10,000a year.'It is very hard to
say it; but, oh, it is necessary — be on your guard againstthe temptations of
your friends, of your relatives, of your lovers, whose affectionis precious to
you. Remember that " Satannow is wiser than of yore, and tempts by making
rich — not making poor." Remember, specially, our Redeemer's ownwords,
"He that sayethhis life shall lose it, and he that losethhis life for My sake, the
same shall save it."

(R. Thomas.)
Different Effects of Afflictions
Zollikofer.
Afflictions are unavoidable. To be a man, as a man to live upon earth, to stand
in connectionwith other men, and yet to be out of reach of afflictions, that is
absolutely impossible. How differently did our Lord think of them from his
weak, still worldly-minded disciple, Peter!
1. The dissipated and thoughtless man looks upon the afflictions that befall
him and others as the effects of chance, as inevitable misfortunes.
2. The proud man entertains such an opinion of himself, that he thinks no
afflictions ought to befall him.
3. The superstitious man looks onall afflictions as punishments of sin.
4. The moralist regards them as necessaryresults of the original constitution
of things.
5. The Christian sees them as the visitations of a wise and benign providence.
(Zollikofer.)
"Petertook Him
J. Morrison, D. D.

Peter's heart indeed was agitated. Strange surgings swelledwithin him at the
mention of the gloomy ideas which had been mooted. The spray of these
surgings lashed upon the picture which his imagination had been busily
drawing. That picture was still fresh and madid. It was overlaid with brilliant
colouring, which exhibited to the goodman's fancy a bewitching minglement
of glories, material and spiritual. As the broken surgings dashed upon it, there
was anguish in the painter's spirit. There was angertoo. He was displeased.
He was chagrined. He said impetuously, and unreflectingly, within himself:
What! This will never do. It must not be!
(J. Morrison, D. D.)
"Beganto rebuke Him
J. Morrison, D. D.
" — He beganimpulsively, vehemently, inconsiderately, as was too often his
wont. He began, but the gracious Lord rose up in majesty and interrupted
him, not allowing him to proceedfar in the improper freedom he was using,
and the improper feeling he was nursing.
"Satan
J. Morrison, D. D.
Christ lookedfor the moment through Peter, and saw behind him His old
enemy, cunningly making use of the prejudices and impulsive honesty of the
undeveloped apostle. It was the old temptation back again, that was now
presentedthrough Peter — the temptation to avoid suffering, persecution,
bitter hate, scornand murder; and instead, to erecta secularthrone that
would in pomp surmount all other thrones upon the earth. The Saviour's
spirit was roused when He met His old foe in such circumstances, looking

from behind the battlements of the loving but disconcertedheart of the chief
of the apostles. Hence He spoke decidedly and strongly.
"Satan
R. Baxter., W. H. Booth.
Goodmen often do the devil's work, though they know it not.
(R. Baxter.)
I. PETER'SCONDUCT.Characterizedby.
1. Arrogant presumption.
2. Ignorance ofthe end of Christ's sufferings.
3. Mistimed sympathy.
II. CHRIST'S REBUKE. Prompt, severe, instructive.
(W. H. Booth.)
The saltour of earthliness
J. Gaston.

1. Some make reasonthe standard.
2. The life and conversationoftoo many nominal disciples, as well as their
errors in belief, show their savourof earthliness.
(J. Gaston.)
Noble purposes to be encouraged
J. Parker, D. D.
When your boy says to you suddenly some day, "Father, I think I shall be a
missionary and go abroad, and preach to the heathen," don't you put your
hand upon the lad's ambition, and put it down; don't throw any impediment
in his way. Hear him on anotheroccasion, encouragehim to think still further
of the scheme;and though the announcement of the lad's idea tear your very
heart-strings, because you have said, This son shall comfort me in my old age
and feebleness,yet give him time to think about it, and show him the whole
case as far as it reveals itself to your own mind, and rather stimulate than
discourage him when his mind is setin a philanthropic and noble direction.
And so when your husband proposes to give some large sum to this good
institution or that, don't tell him that the half of it will do, because he will
probably believe you, — it is so easyto go down, and so difficult to getup.
(J. Parker, D. D.)
The failure of high spiritual mood
J. Parker, D. D.
What a different figure is Peternow from that which he presenteda few
verses before. "Jesussaidto him," we readin the seventeenthverse, "Blessed
art thou, Simon Bar-jona." At that moment Simon was lifted above the sons of
men. He was the mountain peak that caughtthe first glance of the morning.

And there he stood, king of men, first of disciples, most honoured of the sons
of earth; for through him the Fatherhad revealedthe Son. What a figure does
he present in the twenty-third verse! "Getthee behind Me, Satan." The same
man, but not the same character. The mountain is crushed, the great
mountain become a plain, become a valley; the chief of the sons of men called
a devil and ordered off behind. These are the experiences ofsome of us. We
are to-day the most blessedamong men, we seemto see almostinto heaven.
To-morrow we shall go and saysome blundering thing, and we shall be found
among the lowestand the vulgarestof our kind. One hour we shall speak
music, and another hour our voice shall be hoarse, becausewe are saying
offensive things againstGodand againstman. Do not let us condemn one
another because ofthese changes in our experience. The longer I live the more
I feel this, how difficult it is to keepup a continuity of the highest spiritual life.
(J. Parker, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers
(23) He turned, and said to Peter.—St. Mark adds, significantly, “when He
had turned about and lookedon His disciples.” They, we may believe, stood
behind, watching the effectof the remonstrance which Peterhad uttered as
their spokesman, andtherefore, the Lord reading their thoughts, the rebuke,
though addressedto him, was spokenso that they too might hear.
Get thee behind me, Satan.—The sharpness ofthe words indicates a strong
and intense emotion. The chief of the Apostles was addressedin the self-same
terms as those which had been spokento the Tempter (see Note on Matthew
4:10). It was, indeed, nothing less than a renewalof the same temptation. In
this suggestion, that He might gain the crown without the cross, and attain a
kingdom of this world as the princes of the world obtain their kingdoms, the

Christ saw the recurrence of the temptation which had offered Him the glory
of those kingdoms on condition of His drawing back from the path which the
Father had appointed for Him, with the associations that had gathered round
its original.
Thou art an offence unto me.—The Greek wordis, of course, to be taken as
meaning a stumbling block, an impediment. So taken, it presents a suggestive
contrastto the previous promise. Peteris still a stone, but it is as “a stone of
stumbling and a rock of offence” (Isaiah8:14;1Peter2:8). He is hindering,
not forwarding his Master’s work. Forone who loved his Lord as Peter did—
his very love in this instance prompting the rash words—this was at once the
sharpestand yet the tenderest, and therefore the most effective, rebuke that
could have been uttered.
Thou savourestnot the things that be of God.—The verb, though found in all
English versions from Wiclif downwards, and suggestedby the sapis of the
Vulgate, was never a very happy one, and is now so archaic as to be
misleading. It may help us to understand it, to remember that our savour and
the Frenchsavoir are both forms derived from the Latin sapere, and that the
translators were so far justified in using it to describe a mental state, or rather
act. Elsewhere the word is rendered “mind,” or “setaffectionon,” as, e.g.,
“mind the things of the flesh,” or “ofthe spirit” (Romans 8:5), and “setyour
affectionon things above” (Colossians 3:2); and this is obviously a more
satisfactoryrendering. Peter’s sin lay in the factthat his mind was seton the
things of earth, its outward pomp and pageantry, measuring the future by a
human not a divine standard.
It is hardly a needless divergence from the work of mere interpretation to
suggestthat the weaknessofPeterhas been againand againreproduced in the
history of Christendom at large, mostconspicuouslyin the history of the
Church which rests its claims on the greatness ofthe Apostle’s name. The

annals of the Papacy, from the colossalsovereignty, whichformed the ideal of
Hildebrand, down to the laststruggle for temporal power, is but the recordof
the zealnot according to knowledge ofthose who “savourednot the things
that be of God, but those that be of man.” So far as this was so, they were
working, though they knew it not, for evil and not for good, even as the chief
of the Apostles when he thus became of one mind with the spirit of the world,
which is also the spirit of the Tempter, placedhimself for the moment on a
level with the disciple whom our Lord had hinted at as a “devil,” because the
seeds oftreachery and greedof gain were already working in his soul (John
6:70).
BensonCommentary
Matthew 16:23. But he turned and saidunto Peter — Mark reads, When he
had turned about and lookedon his disciples, (who by the air of their
countenances, probably, seemedto approve what they had heard Peter sayto
him,) he rebuked Peter, saying, Get thee behind me, Satan — That is, out of
my sight. “He lookedat him,” says Baxter, “with displeasure, and said, I say
to thee as I did to the devil when he tempted me, Getthee behind me, for thou
doestthe work of Satan, the adversary, in tempting me, for self-preservation,
to violate my Father’s command, and my undertaking, and to forsake the
work of man’s redemption and salvation. As thy counselsavourethnot the
things that be of God, (namely, his will, work, and glory,) but the things that
be of men, (or the love of the body and this present life,) so it signifies what is
in thy heart; take heed lest this carnality prevail.” Our Lord is not recordedto
have given so sharp a reproof to any other of his apostles, onany occasion. He
saw it was needful for the pride of Peter’s heart, puffed up with the
commendation lately given him. Perhaps the term Satan may not barely
mean, Thou art my enemy, while thou fanciestthyself most my friend; but
also, Thou art acting the very part of Satan, both by endeavouring to hinder
the redemption of mankind, and by giving me the most deadly advice that can
ever spring from the pit of hell. Thou savourestnot — Dostnot relish or
desire. We may learn from hence, 1st, that whosoeversays to us in such a case,
Favour thyself is acting the part of the devil: 2d, that the proper answerto

such an adviser is, Get thee behind me: 3d, that otherwise he will be an
offence to us, an occasionof our stumbling, if not falling: 4th, that this advice
always proceeds from the not relishing the things of God, but the things of
men. Yea, so far is this advice, Favour thyself, from being fit for a Christian
either to give or take, that if any man will come after Christ, his very first step
is, To deny or renounce himself: in the room of his own will, to substitute the
will of God, as his one principle of action. We see in this example of Peter, how
soona person favoured with the peculiar approbation of the Lord Jesus may,
through pride and self-confidence, fallunder his heavy displeasure, and incur
a severe rebuke from him. “Our Lord, immediately after pronouncing Peter
blessed, on accountof his faith and the noble confessionwhichhe made of it,
and after conferring on him the high dignity before mentioned, did openly, in
the hearing of all the disciples, callhim Satan, or adversary, and declare that
he had then no relish for the divine appointments, but was influenced merely
by human views and expectations of worldly interest. If the papists rightly
attended to this passageofthe history, they would see their fancies about the
primacy of Peter, which they build upon it, in a better light than they now
seemto do.”
Matthew Henry's Concise Commentary
16:21-23 Christ reveals his mind to his people gradually. From that time,
when the apostles had made the full confessionofChrist, that he was the Son
of God, he began to show them of his sufferings. He spake this to setright the
mistakes ofhis disciples about the outward pomp and power of his kingdom.
Those that follow Christ, must not expectgreator high things in this world.
Peterwould have Christ to dread suffering as much as he did; but we mistake,
if we measure Christ's love and patience by our own. We do not read of any
thing said or done by any of his disciples, at any time, that Christ resentedso
much as this. Whoevertakes us from that which is good, and would make us
fear to do too much for God, speaks Satan's language. Whateverappears to be
a temptation to sin, must be resistedwith abhorrence, and not be parleyed
with. Those that decline suffering for Christ, savour more of the things of man
than of the things of God.
Barnes'Notes on the Bible

Get thee behind me, Satan - The word "Satan" literally means "an
adversary," or one who opposes us in the accomplishmentof our designs.
It is applied to the devil commonly, as the opposeror adversary of man; but
there is no evidence that the Lord Jesus meant to apply this term to Peter, as
signifying that he was Satanor the devil, or that he used the term in anger. He
may have used it in the generalsense whichthe word bore as an adversaryor
opposer;and the meaning may be, that such sentiments as Peter expressed
then were opposedto him and his plans. His interference was improper. His
views and feelings stoodin the way of the accomplishmentof the Saviour's
designs. There was, undoubtedly, a rebuke in this language, forthe conduct of
Peterwas improper; but the idea which is commonly attachedto it, and
which, perhaps, our translation conveys, implies a more severe and harsh
rebuke than the Saviour intended, and than the language which he used would
express.
Thou art an offence - That is, a stumbling-block. Your advice and wishes are
in my way. If followed, they would prevent the very thing for which Icame.
Thou savourestnot - Literally, thou thinkest not upon; or your language and
spirit are not such as spring from a supreme regard to the will of God, or
from proper views of him, but such as spring from the common views
entertained by people. You think that those things should not be done which
God wishes to be done. You judge of this matter as people do who are desirous
of honor; and not as God, who sees it best that I should die, to promote the
greatinterests of mankind.
Jamieson-Fausset-BrownBible Commentary
23. But he turned, and said—in the hearing of the rest;for Mark (Mr 8:33)
expresslysays, "When He had turned about and lookedon His disciples, He

rebuked Peter";perceiving that he had but boldly uttered what others felt,
and that the check was neededby them also.
Get thee behind me, Satan—the same words as He had addressedto the
Tempter (Lu 4:8); for He felt in it a satanic lure, a whisper from hell, to move
Him from His purpose to suffer. So He shook off the Serpent, then coiling
around Him, and "felt no harm" (Ac 28:5). How quickly has the "rock"
turned to a devil! The fruit of divine teaching the Lord delighted to honor in
Peter;but the mouthpiece of hell, which he had in a moment of forgetfulness
become, the Lord shook off with horror.
thou art an offence—a stumbling-block.
unto me—"Thouplayest the Tempter, casting a stumbling-block in My way to
the Cross. Couldit succeed, where wertthou? and how should the Serpent's
head be bruised?"
for thou savourestnot—thou thinkest not.
the things that be of God, but those that be of men—"Thou art carried away
by human views of the way of setting up Messiah's kingdom, quite contrary to
those of God." This was kindly said, not to take off the sharp edge of the
rebuke, but to explain and justify it, as it was evident Peterknew not what
was in the bosomof his rash speech.
Matthew Poole's Commentary
Peter, thou thinkest that by this discourse thou showestsome kindness unto
me, like a friend, but thou art in this an adversaryto me; for so the word

Satandoth signify, and is therefore ordinarily applied to the devil, who is the
grand adversary of mankind.
Get thee behind me, I abominate such advice. I told thee I must suffer. It was
the determinate counselof God; it is my Father’s will. He is mine enemy that
dissuades me from a free and cheerful obedience to it. I will hear no more
such discourse.
For thou savourestnot the things that be of God, but those that be of men.
The word is froneiv, and, it may be, were better translated, Thou thinkest not
of, or thou understandest not, the things that be of God, that is, the counsels of
God in this matter, as to the redemption of mankind: thou considerestme
only as thy Masterand thy Friend, and wouldst have no harm come to me;
thou dost not mind or think of me as the Saviour of the world, or the
Redeemerof mankind, which cannot be redeemed otherwise than by my
death. Though by thy intemperate affectionto me thou wouldst hinder the
redemption of mankind, this is not in this thing to mind, think on, or savour
the things of God, but to suffer thyself to be seducedby thy carnal affection. It
is a mistakenkindness to our friends, to persuade them, for our personal
advantage, to do what they cannot do in consistencywith their obedience to
the will of God.
Gill's Exposition of the Entire Bible
But he turned,.... Either to Peter, changing his countenance, and looking
sternly upon him, or rather to the disciples;for Mark says, "whenhe had
turned about and lookedon his disciples, he rebuked Peter":Peterhad 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 wayof resentment,
and said unto Peter;in their hearing, and before them all,

get thee behind me, Satan. The Persic versionrenders it, O infidel! as he was
at present, with respectto the sufferings, death, and resurrectionof Christ:
some take the word Satan, to be a generalname for an adversary, or enemy,
as it is used in 2 Samuel 19:22 and think that Christ calls Peterby this name,
because he was againsthim, and opposedhim in this point; which sense abates
the harshness ofthis expression. But it seems rather to mean the devil, who
took the advantage ofPeter's weakness andignorance;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, orangelSatan, 2 Corinthians 12:7 may be thought to be the same;
See Gill on 2 Corinthians 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 talkestlike 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 appearedfrom the
noble confessionofhis faith in Christ: this change shows the weakness of
human nature, the strength of corruption, the inconstancyand ficklenessof
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 endeavouredto 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 agreedto 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 salvationfor 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 savourestnot the things that be of God; meaning his sufferings and
death, which were the appointment of God, the counselof 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
regardedby 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 showedhim to be, at this time, greatlyunder the influence
of corrupt nature. So, though the blood, righteousness,sacrifice, anddeath of
Christ, are savoury things, things to be savoured, minded, and regardedby
believers, and accountedprecious;and they do mind them, so the word
signifies, Romans 8:5 when being blessedwith a spiritual and experimental
knowledge, andapplication of them to themselves, they exercise faith, hope,
and love upon Christ, with respectunto 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 sweetnessthere
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
carnalthings, and human schemes;as when they are dilatory to profess a
crucified Christ, and submit to those ordinances of his, which setforth his
sufferings and death; or are negligentin 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.

Geneva Study Bible
{9} But he turned, and said unto Peter, Getthee behind me, {r} Satan:thou
art an offence unto me: for thou {s} savourestnot the things that be of God,
but those that be of men.
(9) Against a preposterous zeal.
(r) The Hebrews call him Satan, that is to say an adversary, whom the Greeks
call diabolos, that is to say, slanderer, or tempter: but it is spokenof them,
that either of malice, as Judas, Joh 6:70, or of lightness and pride resistthe
will of God.
(s) By this word we are taught that Petersinned through a false persuasionof
himself.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 16:23. Στραφείς] He turned away, by way of indicating His horror.
ὕπαγε ὀπίσω μου]See note on Matthew 4:10.
σατανᾶ]Satan! A term of reproach, springing out of the intense displeasure
with which He now saw Peterstriving, like Satan, againstthat purpose of God
of which he was so profoundly conscious.Not“moralvexation” (Keim), but
moral displeasure. Comp. John 6:70. Seeing that Peter’s feelings have
changed, it was proper that the testimony of Jesus regarding him should
undergo a corresponding change (Augustine), although without prejudice to
the high position just promised to him by Jesus;for this distinction neither

excludes the idea of there being still a strong carnal element in Peter’s
character, nor does it imply that he was beyond the need of correction;
consequently, the evasive interpretation of Catholic expositors who, in this
instance, take σατανᾶ as an appellative (adversarius; so Maldonatus, Jansen,
Arnoldi), is utterly groundless.
σκάνδ. μου εἶ] ἐμπόδιόνμου νῦν ὑπάρχεις, ἀντικείμενος τῷ ἐμῷ θελήματι,
Euth. Zigabenus.
φρονεῖς] thou, hastin thy mind; indicating the direction of his aims, the bent
of the practicalreason. Comp. note on Romans 8:5.
τὰ τοῦ θεοῦ] matters of divine interest; because Godis to be understood as
having ordained the sufferings of Jesus for the purpose of carrying out the
plan of redemption.
τὰ τῶν ἀνθρώπων] who are concernedabout having as their Messiaha mere
earthly hero and prince.
Expositor's Greek Testament
Matthew 16:23. ὕπαγε ὀ. μ. Σ.: tremendous crushing reply of the Master,
showing how much He felt the temptation; calm on the surface, deepdown in
the soula very real struggle. Some of the Fathers (Origen, Jerome)strive to
softenthe severity of the utterance by taking Satanas as an appellative =
ἀντικείμενος, adversarius, contrarius, and pointing out that in the Temptation
in the wilderness Jesus says to Satansimply ὔπαγε = depart, but to Peterὔπ.
ὀπίσω μου = take thy place behind me and be follower, not leader. But these
refinements only weakenthe effect of a word which shows that Jesus
recogniseshere His old enemy in a new and even more dangerous form. For
none are more formidable instruments of temptation than well-meaning

friends, who care more for our comfort than for our character.—σκάνδαλον:
not “offensive to me,” but “a temptation to me to offend,” to do wrong; a
virtual apologyfor using the strong word Σατανᾶ.—οὐφρονεῖς τὰ, etc.,
indicates the point of temptation = non stas a Dei partibus (Wolf), or φρονεῖν,
etc. = studere rebus, etc. (Kypke), to be on God’s side, or to study the Divine
interest instead of the human. The important question is: What preciselyare
the two interests? They must be so conceivedas not entirely to cancelthe
eulogium on Peter’s faith, which was declaredto be not of man but of God.
Meyer’s comment on τὰ τ. ἀ.—concernedabouthaving for Messiaha mere
earthly hero and prince (so Weiss also)—is too wide. We must restrict the
phrase to the instinct of self-preservation= save your life at all hazards. From
Christ’s point of view that was the import of Peter’s suggestion;preference of
natural life to duty = God’s interest. Peterhimself did not see that these were
the alternatives;he thought the two opposite interests compatible, and both
attainable.
Cambridge Bible for Schools andColleges
23. Get thee behind me, Satan] Petertakes the place of the tempter, and
argues for the false kingdom instead of for the true. If the words of the
tempter are in Peter’s mouth he is addressedas the tempter; when he speaks
the words of truth he is the foundation-stone of the Church.
an offence unto me] Literally, my stumblingblock; by suggesting visions of
earthly pride.
thou savourestnot the things that be of God] The Greek word, literally, to
think, is often used of political partisanship, “to take a side,” “thou art not on
God’s side but on man’s.” The English“savourest” is connectedwith Lat.
sapere through the French savoir.
Bengel's Gnomen

Matthew 16:23. Ὕπαγε, depart) It is not your place to take hold of and rebuke
Me. By how much the more He had declaredPeterblessed, by so much the
more does He now reprove him who was previously prepared by faith to
digestthe reproof, in order that He may both correcthim and preserve the
other disciples; see Matthew 16:24.—ὀπίσωΜου, behind Me[761])out of My
sight. He had commanded Satan to do the same;see ch. Matthew 4:10.—
Σατανᾶ, Satan)an appellative. Cf. John 6:70, where our Lord says,
concerning Judas Iscariot, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν, and one of you is a
devil.—But cf. Gnomon on Revelation12:9.—Peterthought himself very kind
when he saidἵλεως, κ.τ.λ., but yet he is called Satanfor so doing. Cf. 2 Samuel
19:22, where ‫ןטש‬ signifies one who puts himself in the way as a
hinderance.[762]—σκάνδαλόνΜου, My stumbling-block[763])i.e. thou dost
not only stumble or take offence at My words, but, if it were possible, thou
wouldst furnish Me with a hurtful stumbling-block by thy words. This is said
with the utmost force, and declares the reasonof our Lord’s swift severity
towards Peter.[764]If anything could have been able to touch the soul of
Jesus, the words of the disciple would have been more dangerous than the
assaults ofthe tempter, mentioned in the fourth chapter of this Gospel. Cf.
Gnomon on Hebrews 4:15.—Rock andstumbling-block (LAPIS offensionis,
lit. stumbling STONE)are put antithetically. Our Lord sends away behind
Him the stumbling-block placedbefore His feet.—τὰ τοῦ Θεοῦ, the things of
God) sc. the precious word of the Cross. The perceptionof Jesus is always
divine.[765]—τῶνἀνθρώπων of men) the same as flesh and blood in Matthew
16:17.
[761]It becomes thee not to be My adviser, but My follower[ὀπίσω Μου].—V.
g.
[762]Where David so calls the sons of Zeruiah.—(I. B.)
[763]E. V. “An offence unto Me.”—(I. B.)

[764]In this way the Saviour repelled, at the very moment of their approach,
all things whatevermight have been a stumbling-block or offence, just as fire
repels water which approaches very close to it, but which cannot possibly mix
with it.—V. g.
[765]The Cross is a stumbling-block to the world: the things which are
opposedto the Cross were a stumbling-block (offence)to Christ. This feeling
and perception concerning the ‘suffering’ of Christ, and of those who belong
to Christ, and concerning the ‘glory’ which follows thereupon [1 Peter1:11],
Petercherished at a subsequent time, as his own first Epistle abundantly
testifies.—V. g.
Pulpit Commentary
Verse 23. - He turned. Peterand the rest were following Christ, as he walked
onward. Now Jesus stops, turns, and faces them. Get thee behind me, Satan.
Jesus uses nearly the same words in rebuking Peterthat he had used to the
devil in his temptation (Matthew 4:10); and justly, because the apostle was
acting the adversary's part, by opposing the Divine economy, and
endeavouring to persuade Jesus that the way he proposedwas wholly
unnecessary. The lively stone has became a very Satan in opposing the Divine
will; hence the sharpness of the rebuke administered to him. An offence unto
me (σκάνδαλονἐμοῦ);my stumbling block. Petros, the stone, to maintain the
metaphor, is now "a stone of stumbling, and a rock of offence" (1 Peter 2:8).
He stood in the Saviour's way, and impeded his onward progress in the course
ordained. He who would turn him aside from Calvary is the enemy of man's
salvation, which was to be won there. Thou savourest(φρονεῖς)not; mindest
not (as Romans 8:5); thy taste is not for the Divine plans, but for human
considerations;thou art not promoting the great purpose of God, but
worldliness and self-pleasing. "Peter," saysSt. Chrysostom, "examining the
matter by human and earthly reasoning, accountedit disgracefulto him
[Christ] and an unmeet thing. Touching him therefore sharply, he saith, 'My
Passionis not an unmeet thing, but thou givest this sentence with a carnal

mind; whereas if thou hadst hearkenedto my sayings in a godly manner,
disengaging thyself from thy carnal understanding, thou wouldst know that
this of all things most becomethme. For thou indeed supposestthat to suffer is
unworthy of me; but I say unto thee, that for me not to suffer is of the devil's
mind;' by the contrary statements repressing his alarm" (Oxford transl.).
Vincent's Word Studies
Turned (στραφεὶς)
Not towardPeter, but awayfrom him.
Get thee behind me
See Matthew 4:10.
Offence (σκάνδαλον)
Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive,
but thou art in my way. Dr. Morison, "Thouart not, as before, a noble block,
lying in its right position as a massive foundation-stone. On the contrary, thou
art like a stone quite out of its proper place, and lying right across the road in
which I must go - lying as a stone of stumbling."
Savourestnot (οὐ φρονεῖς)
Rev., better, mindest not. Thy thoughts and intents are not of God, but of
men. Savourestfollows the Vulgate sapis, from sapere, which means 1st, to
have a taste or flavor of: 2d, to have sense or discernment. Hence used here as
the rendering of φρονεῖν, to be minded. Thus Wyc., 1 Corinthians 13:11,

"When I was a child I savoured (ἐφρόνουν) as a child." The idea is, strictly, to
partake of the quality or nature of.
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Get thee behind me, Satan - Υπαγε οπισω μου σατανα . Getbehind me, thou
adversary. This is the proper translationof the Hebrew word ‫ןטש‬ Satan, from
which the Greek word is taken. Our blessedLord certainly never designed
that men should believe he called Peter, Devil, because he, through erring
affection, had wishedhim to avoid that death which he predicted to himself.
This translation, which is literal, takes awaythat harshness which before
appearedin our Lord's words.
Thou art an offense unto me - Σκανδαλονμου ει - Thou art a stumbling-block
in my way, to impede me in the accomplishmentof the greatdesign.
Thou savourestnot - That is, dost not relish, ου φρονεις, or, thou dost not
understand or discern the things of God - thou art wholly taken up with the
vain thought that my kingdom is of this world. He who opposes the doctrine of
the atonementis an adversaryand offense to Christ, though he be as sincere
in his professionas Peterhimself was. Let us beware of false friendships.
Carnal relatives, when listened to, may prove the ruin of those whom, through
their mistakentenderness, they wish to save. When a man is intent on saving
his ownsoul, his adversaries are often those of his own household.

Copyright Statement
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Bibliography
Clarke, Adam. "Commentary on Matthew 16:23". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
16.html. 1832.
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The Biblical Illustrator
Matthew 16:21; Matthew 16:23
From that time forth began Jesus to show unto His disciples, how that He
must go to Jerusalem, and suffer.
Christ foretelling His death
I. Let us observe the state of mind with which Christ lookedforward to his
approaching sufferings. Jesus was notignorant of the serious sufferings which
were coming upon Him. It is no small part of our happiness that future
calamity is partly hidden.
1. A state of unshaken constancy. We must be firm in the wayof duty, having
counted the cost.

2. The principle by which He was supported-faith. “Forwe look not at the
things which are seen, but at the things which are not seen.”
II. What was His conduct, in these circumstances,towards his disciples?
1. His conduct towards them showedgreatcompassionfor their infirmities.
2. His displeasure on accountof the earthly mind which the apostles betrayed.
Learn:
1. How insufficient is our own wisdom or strength to preserve us in the ways
of godliness.
2. How secure are they who trust entirely in the power and grace of the Lord
Jesus. (J. Jowett.)
A recommendation of readiness for suffering
I. Peter’s unwillingness to meet God’s will in a course ofsuffering, evinced by
his rebuke of Christ.

1. There was intimacy-“Then Petertook him.”
2. There was disappointment. Peterwas disappointed that his Lord should not
have the glory he expected.
3. There was ignorance. Peteroughtto have knownthe Scriptures were full of
Christ’s sufferings.
4. There was presumption.
II. Christ’s willingness to fulfil all God’s pleasure, evincedin his rebuke of
Peter.
1. The indignation of our Lord.
2. He exposedthe carnality of his views.
3. Christ’s love for sinners was persevering. (A. T. Burroughs.)
The suffering Saviour

I. A suffering saviour
1. The suffering was not only great, but peculiar.
2. And all this the text says was necessary. The word “must” is prefixed to all
these clauses. We may interpret the word in three ways.
3. It is a very peculiar feature of the Saviour’s suffering that He had the
foreknowledgeofit in every detail. In this respectHe stands alone among the
heroes of faith. They had no foresightof the time, place, or circumstances of
their sufferings. Our Lord alone lived His life under the shadow of the cross.
The majesty of the characterwhich could endure the weightof so terrible a
prospect, remain calm, self-forgetting, etc., and even say in the fore-view of
death by crucifixion: “I have a baptism,” etc.
II. The repugnance of human nature to pain and death. Human nature
shrinks for itself from the touch of pain, and doubly for its loved ones. The
words do not imply any want of love or reverence-itwas their ver), motive.
Love and reverence spoke;but ignorance and presumption spoke too. Human
nature shrinks with specialsensitiveness,till it is taught of God, from the idea
of a suffering Saviour. The revelationof atonementby sacrifice was kept
veiled from Peter. A veil is upon the heart still of multitudes-they see not why
a Father should not forgive without the intervention of a Mediator, etc.
III. The reply of jesus to the rebuke of his servant. This shows the Saviour
feeling this repugnance to suffering as a severe temptation, repelling the

suggestionofthe self-sparing as a cruel aggravationofHis greatlife trial, and
making the acceptance ofsuffering the very point of difference betweenthe
carnalmind and the spiritual. We have to acceptChrist’s suffering, and we
have to acceptour own. (DeanVaughan.)
St. Peter’s rebuke of Christ
I. How serious was the Apostle’s offence. In reference to religion the seeming
generosityof an error is no excuse for it.
II. The causes whichled to the Apostle’s error and sin.
1. He had misunderstood some part of what he had heard. St. Peter should
have lookedat the fact of Christ’s suffering in the light of His previous
communications.
2. There was a secondpart of what Jesus had said which the apostle ignored
altogether. He had said that He would rise from the dead on the third day.
3. The third cause ofSt. Peter’s error was his assuming that his own ideas of
what was best must needs be true, or at leastwere actually true. St. Peterwas
in reality desiring the worst thing possible;our redemption could not have
been accomplishedwithout the cross.

III. Similar mistakes occurwith ourselves.
1. In reference to the dispensations belonging to our personalhistory and
fortunes. How often a part is misunderstood and left out. In the gloom of trial
we overlook the resurrection.
2. In reference to the government of the world “rod the course of providence
generally.
3. In reference to the claims of Divine revelation generally, and especiallythe
claims of Jesus the Christ as the sum and centre of it. Learn:
1. Be resolute in all humbleness when you think of God’s ways.
2. Loyalty to the personal Christ.
3. AcceptChrist’s word as He gives it. (W. S. Chapman, M. A.)
The temptation arising from human
love:-How are we to explain the severity of our Lord’s rebuke?

I. When it was this rebuke was given. Our Lord had just entered upon the
delicate task of Teacher, the bringing ,,f the minds of His disciples into
familiarity with the deeper things in His life and work. In passing from
ignorance to knowledge there must he a little contention. This the crucial
time-“I must speak ofMy sufferings.” He enters upon the process. St. Peter
spoils it. His rashness wouldnot let him learn. Christian progress meets
hindrances from two sources:
II. The kingdom of God is very often hindered by that which it has itself
produced. In societyto-day there is a softness, a considerationforease of life,
which has grown up under Christianity, and which is its product. In old days
life was hard, there was endurance and great effort. Passive duties have their
opportunity in these days. We talk of “Peaceonearth.” Our idea of peace is
quietude. But waris often essentialto peace;peace means labour-the sword
turned into the ploughshare-that is God’s idea of peace. Religious life may
become sentimental. Our Lord’s rebuke of Peterwas severe because Peter’s
plea was affectionthrowing itself across the path of duty. Have you never felt
how terrible it is to have pleading affectiontry to hinder some greatsacrifice?
How much harder that form of opposition than any other. Satan now tries to
hinder Christ through the blind love of Peter. Is not the Church of Christ
often hindered now by pleadings of love, by those who say: “This be far from
thee. Save thyself.” It exhibits a friendly considerationfor our happiness; save
thy money, health, effects. (R. Thomas.)
The temptations of love to be rejected
If the Pilgrim Fathers had yielded to home sickness andnot let that vessel
return empty, though she lay so long in the offing, tempting their return, there
might have been an America, but it would not have been this America. If
Livingstone had listened to the voices ofthose who thought him mad, Africa

to-day would have been still a terra incognita. If prudence had prevailed over
zeal seventy years ago, there would have been no foreign missions afootto-
day. But all these men who went to do the pioneerwork had mothers and
sisters and brothers tugging at their heart-strings, and tempting them not to
go. And it is ever so. It is not always as in the case ofthe Rev. Dr. Norman
M’Leod, whom I once heard relate how his son had just gone into the
ministry, and had accepteda very poor church in the highlands of Scotland,
refusing severalsplendid offers which would have made him wealthy. “But,”
said Dr. M’Leod, “I thank God for the lad; I would rather see him where he is
with his £150 a year, than in the palace with £10,000a year.’ It is very hard to
say it; but, oh, it is necessary-be onyour guard againstthe temptations of
your friends, of your relatives, of your lovers, whose affectionis precious to
you. Remember that “ Satannow is wiser than of yore, and tempts by making
rich-not making poor.” Remember, specially, our Redeemer’s ownwords,
“He that sayethhis life shall lose it, and he that losethhis life for My sake, the
same shall save it.” (R. Thomas.)
Different Effects of Afflictions
Afflictions are unavoidable. To be a man, as a man to live upon earth, to stand
in connectionwith other men, and yet to be out of reach of afflictions, that is
absolutely impossible. How differently did our Lord think of them from his
weak, still worldly-minded disciple, Peter!
1. The dissipated and thoughtless man looks upon the afflictions that befall
him and others as the effects of chance, as inevitable misfortunes.
2. The proud man entertains such an opinion of himself, that he thinks no
afflictions ought to befall him.

3. The superstitious man looks onall afflictions as punishments of sin.
4. The moralist regards them as necessaryresults of the original constitution
of things.
5. The Christian sees them as the visitations of a wise and benign providence.
(Zollikofer.)
“Petertook Him.”
Peter’s heart indeed was agitated. Strange surgings swelledwithin him at the
mention of the gloomy ideas which had been mooted. The spray of these
surgings lashed upon the picture which his imagination had been busily
drawing. That picture was still fresh and madid. It was overlaid with brilliant
colouring, which exhibited to the goodman’s fancy a bewitching minglement
of glories, material and spiritual. As the broken surgings dashed upon it, there
was anguish in the painter’s spirit. There was angertoo. He was displeased.
He was chagrined. He said impetuously, and unreflectingly, within himself:
What! This will never do. It must not be! (J. Morrison, D. D.)
“Beganto rebuke Him”
He began impulsively, vehemently, inconsiderately, as was too often his wont.
He began, but the gracious Lord rose up in majestyand interrupted him, not
allowing him to proceedfar in the improper freedom he was using, and the
improper feeling he was nursing. (J. Morrison, D. D.)

“Satan”
Christ lookedfor the moment through Peter, and saw behind him His old
enemy, cunningly making use of the prejudices and impulsive honesty of the
undeveloped apostle. It was the old temptation back again, that was now
presentedthrough Peter-the temptation to avoid suffering, persecution, bitter
hate, scornand murder; and instead, to erecta secularthrone that would in
pomp surmount all other thrones upon the earth. The Saviour’s spirit was
roused when He met His old foe in such circumstances, looking frombehind
the battlements of the loving but disconcertedheart of the chief of the
apostles. Hence He spoke decidedlyand strongly. (J. Morrison, D. D.)
“Satan:”
Goodmen often do the devil’s work, though they know it not. (R. Baxter.)
I. Peter’s conduct. Characterizedby.
1. Arrogant presumption.
2. Ignorance ofthe end of Christ’s sufferings.
3. Mistimed sympathy.

II. Christ’s rebuke. Prompt, severe, instructive. (W. H. Booth.)
The saltour of earthliness
1. Some make reasonthe standard.
2. The life and conversationoftoo many nominal disciples, as well as their
errors in belief, show their savourof earthliness. (J. Gaston.)
Noble purposes to be encouraged
When your boy says to you suddenly some day, “Father, I think I shall be a
missionary and go abroad, and preach to the heathen,” don’t you put your
hand upon the lad’s ambition, and put it down; don’t throw any impediment
in his way. Hear him on anotheroccasion, encouragehim to think still further
of the scheme;and though the announcement of the lad’s idea tear your very
heart-strings, because you have said, This son shall comfort me in my old age
and feebleness,yet give him time to think about it, and show him the whole
case as far as it reveals itself to your own mind, and rather stimulate than
discourage him when his mind is setin a philanthropic and noble direction.
And so when your husband proposes to give some large sum to this good
institution or that, don’t tell him that the half of it will do, because he will
probably believe you,-it is so easyto go down, and so difficult to get up. (J.
Parker, D. D.)
The failure of high spiritual mood

What a different figure is Peternow from that which he presenteda few
verses before. “Jesussaidto him,” we read in the seventeenthverse, “Blessed
art thou, Simon Bar-jona.” At that moment Simon was lifted above the sons of
men. He was the mountain peak that caughtthe first glance of the morning.
And there he stood, king of men, first of disciples, most honoured of the sons
of earth; for through him the Fatherhad revealedthe Son. What a figure does
he present in the twenty-third verse! “Getthee behind Me, Satan.” The same
man, but not the same character. The mountain is crushed, the great
mountain become a plain, become a valley; the chief of the sons of men called
a devil and ordered off behind. These are the experiences ofsome of us. We
are to-day the most blessedamong men, we seemto see almostinto heaven.
To-morrow we shall go and saysome blundering thing, and we shall be found
among the lowestand the vulgarestof our kind. One hour we shall speak
music, and another hour our voice shall be hoarse, becausewe are saying
offensive things againstGodand againstman. Do not let us condemn one
another because ofthese changes in our experience. The longer I live the more
I feel this, how difficult it is to keepup a continuity of the highest spiritual life.
(J. Parker, D. D.)
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Bibliography
Exell, JosephS. "Commentary on "Matthew 16:23". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/matthew-16.html. 1905-
1909. New York.

Coffman's Commentaries on the Bible
But he turned and said unto Peter, Get thee behind me, Satan:thou art a
stumbling block unto me: for thou mindest not the things of God, but the
things of men.
There was kindness (and a reprieve) for Peterin the Lord's reply. Insteadof
saying, "Getthee hence? as he said to Satan previously (Matthew 4:10), he
said, "Getthee behind me!" Peterwas commanded to forsake his role as
instructor and resume that of a follower. Peter's place was behind Christ, as a
devoted disciple, not in front of Christ, a position as assumedwhen he
objectedto Christ's words about his approaching death and resurrection. One
may feel a certainpity for Peter. With all his God-given insight into the total
identity of Christ as God's Son, he must yet awhile remain ignorant of how
Christ's death was necessaryand was the "sine qua non", without which no
man ever born could have the forgiveness ofhis sins.
Peterwas apparently thinking that, from the earthly viewpoint, Jesus surely
did not deserve anything to happen to him which the Lord had just
mentioned. From the earthly view, Peterwas right; and Christ correctly
diagnosedhis mistake by saying that Peterwas thinking of the things of men
rather than of the things of God. The things of God would be clearto Peter
much later, when he would write, "Who his own selfbare our sins in his body
upon the tree, that we, having died unto sin, might live unto righteousness"(1
Peter2:24).
One lessonof stark and overwhelming power that flows out of this strange
rebuke of Peteris that temptation does not always come through one's
enemies, but may also come through the most faithful and intimate of earthly
companions. Peter's sadrole in this incident shows how easilythe best of

friends and the most intimate of loved ones may become the instruments of
evil, howeverunintentionally. Jesus'firm words to Petersuggestthat the
temptation to himself in that case was sharpand persuasive, since it was
founded in earthly logic, fortified with the natural repugnance to death in the
mind of Christ, and rejectedout of hand by his best disciples. The temptation,
conveyedthrough Peter's words here, remained and was present in that bitter
cup in the Gardenof Gethsemane (Matthew 26:39).
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 16:23". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-16.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
But he turned,.... Either to Peter, changing his countenance, and looking
sternly upon him, or rather to the disciples;for Mark says, "whenhe had
turned about and lookedon his disciples, he rebuked Peter":Peterhad 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 wayof resentment,
and said unto Peter;in their hearing, and before them all,

get thee behind me, Satan. The Persic versionrenders it, O infidel! as he was
at present, with respectto the sufferings, death, and resurrectionof Christ:
some take the word Satan, to be a generalname for an adversary, or enemy,
as it is used in 2 Samuel 19:22 and think that Christ calls Peterby this name,
because he was againsthim, and opposedhim in this point; which sense abates
the harshness ofthis expression. But it seems rather to mean the devil, who
took the advantage ofPeter's weakness andignorance;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, JewsF23, to signify the
vitiosity and corruption of nature; of which they say, ‫ןטש‬ ‫,אוה‬ this is Satan; so
the messenger, orangelSatan, 2 Corinthians 12:7 may be thought to be the
same;See Gill on 2 Corinthians 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 talkestlike 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
appearedfrom the noble confessionofhis faith in Christ: this change shows
the weaknessofhuman nature, the strength of corruption, the inconstancy
and fickleness offrames, and the imperfection of grace in the bestof 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 endeavouredto 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 agreedto 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 salvationfor 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 savourestnot the things that be of God; meaning his sufferings and
death, which were the appointment of God, the counselof 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
regardedby 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 showedhim to be, at this time, greatlyunder the influence
of corrupt nature. So, though the blood, righteousness,sacrifice, anddeath of
Christ, are savoury things, things to be savoured, minded, and regardedby
believers, and accountedprecious;and they do mind them, so the word
signifies, Romans 8:5 when being blessedwith a spiritual and experimental
knowledge, andapplication of them to themselves, they exercise faith, hope,
and love upon Christ, with respectunto 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 sweetnessthere
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
carnalthings, and human schemes;as when they are dilatory to profess a
crucified Christ, and submit to those ordinances of his, which setforth his
sufferings and death; or are negligentin their attendance on them, their place
being often empty at supper time; or if they do attend, their hearts go after
other things.
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 16:23". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-16.html. 1999.
Geneva Study Bible
9 But he turned, and said unto Peter, Get thee behind me, r Satan: thou art an
offence unto me: for thou s savourestnot the things that be of God, but those
that be of men.
(9) Against a preposterous zeal.
(r) The Hebrews call him Satan, that is to say an adversary, whom the Greeks
call diabolos, that is to say, slanderer, or tempter: but it is spokenof them,
that either of malice, as Judas, (John 6:70), or of lightness and pride resistthe
will of God.
(s) By this word we are taught that Petersinned through a false persuasionof
himself.
Copyright Statement

Bibliography
Beza, Theodore. "Commentaryon Matthew 16:23". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-16.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
But he turned, and said — in the hearing of the rest; for Mark (Mark 8:33)
expresslysays, “When He had turned about and lookedon His disciples, He
rebuked Peter”;perceiving that he had but boldly uttered what others felt,
and that the check was neededby them also.
Get thee behind me, Satan — the same words as He had addressedto the
Tempter (Luke 4:8); for He felt in it a satanic lure, a whisper from hell, to
move Him from His purpose to suffer. So He shook off the Serpent, then
coiling around Him, and “felt no harm” (Acts 28:5). How quickly has the
“rock” turned to a devil! The fruit of divine teaching the Lord delighted to
honor in Peter;but the mouthpiece of hell, which he had in a moment of
forgetfulness become, the Lord shook offwith horror.
thou art an offence — a stumbling-block.
unto me — “Thouplayest the Tempter, casting a stumbling-block in My way
to the Cross. Couldit succeed, where wertthou? and how should the
Serpent‘s head be bruised?”

for thou savourestnot — thou thinkest not.
the things that be of God, but those that be of men — “Thou art carriedaway
by human views of the way of setting up Messiah‘s kingdom, quite contrary to
those of God.” This was kindly said, not to take off the sharp edge of the
rebuke, but to explain and justify it, as it was evident Peterknew not what
was in the bosomof his rash speech.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 16:23". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/matthew-16.html.
1871-8.
People's New Testament
Get thee behind me, Satan. Christ saw in the words of Petera suggestionnot
so much of his as of Satan's. It was a temptation to shrink from the work for
which he came. It was the same temptation that calledout from him the same
rebuke once before (Matthew 4:10).

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Matthew 16:23". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
16.html. 1891.
Robertson's WordPictures in the New Testament
But he turned (ο δε στραπεις — ho de strapheis). Secondaoristpassive
participle, quick ingressive action, awayfrom Peterin revulsion, and toward
the other disciples (Mark 8:33 has επιστραπεις — epistrapheis and ιδων τους
ματητας αυτου — idōn tous mathētas autou).
Get thee behind me, Satan (υπαγε οπισω μου Σατανα — Hupage opisō mou
σκανδαλονει εμου — Satanā). Justbefore Peterplayed the part of a rock in
the noble confessionand was given a place of leadership. Now he is playing the
part of Satanand is ordered to the rear. Peterwas tempting Jesus not to go on
to the cross as Satanhad done in the wilderness. “None are more formidable
instruments of temptation than well-meaning friends, who care more for our
comfort than for our character” (Bruce). “In Peterthe banished Satanhad
once more returned” (Plummer).

A stumbling-block unto me (ου προνεις — skandaloneiemou). Objective
genitive. Peterwas acting as Satan‘s catspaw, in ignorance, surely, but none
the less really. He had set a trap for Christ that would undo all his mission to
earth. “Thouart not, as before, a noble block, lying in its right position as a
massive foundation stone. On the contrary, thou art like a stone quite out of
its proper place, and lying right across the road in which I must go - lying as a
stone of stumbling” (Morison).
Thou mindest not (ou phroneis). “Your outlook is not God‘s, but man‘s”
(Moffatt). You do not think God‘s thoughts. Clearly the consciousness ofthe
coming cross is not a new idea with Jesus. We do not know when he first
foresaw this outcome any more than we know when first the Messianic
consciousnessappearedin Jesus. He had the glimmerings of it as a boy of
twelve, when he spoke of“My Father‘s house.” He knows now that he must
die on the cross.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 16:23". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-16.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Turned ( στραφεὶς )

Not towardPeter, but awayfrom him.
Get thee behind me
See Matthew 4:10.
Offence ( σκάνδαλον)
Rev., better, stumbling-block. See on Matthew 5:29. Not, thou art offensive,
but thou art in my way. Dr. Morison, “Thouart not, as before, a noble block,
lying in its right position as a massive foundation-stone. On the contrary, thou
art like a stone quite out of its proper place, and lying right across the road in
which I must go - lying as a stone of stumbling.”
Savourestnot ( οὐ φρονεῖς )
Rev., better, mindest not. Thy thoughts and intents are not of God, but of
men. Savourestfollows the Vulgate sapis, from sapere, which means 1st, to
have a taste or flavor of: 2d, to have sense or discernment. Hence used here as
the rendering of φρονεῖν , to be minded. Thus Wyc., 1 Corinthians 13:11,
“When I was a child I savoured ( ἐφρόνουν) as a child.” The idea is, strictly,
to partake of the quality or nature of.
Copyright Statement
The text of this work is public domain.

Bibliography
Vincent, Marvin R. DD. "Commentaryon Matthew 16:23". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-16.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an
offence unto me: for thou savourestnot the things that be of God, but those
that be of men.
Get thee behind me — Out of my sight. It is not improbable, Petermight step
before him, to stop him.
Satan— Our Lord is not recorded to have given so sharp a reproof to any
other of his apostles onany occasion. He saw it was needful for the pride of
Peter's heart, puffed up with the commendation lately given him. Perhaps the
term Satanmay not barely mean, Thou art my enemy, while thou fanciest
thyself most my friend; but also, Thouart acting the very part of Satan, both
by endeavouring to hinder the redemption of mankind, and by giving me the
most deadly advice that can ever spring from the pit of hell.
Thou savourestnot — Dostnot relish or desire. We may learn from hence, 1.
That whosoeversays to us in such a case, Favourthyself, is acting the part of
the devil: 2. That the proper answerto such an adviser is, Getthee behind me:
3. That otherwise he will be an offence to us, an occasionof our stumbling, if
not falling: 4. That this advice always proceeds from the not relishing the
things of God, but the things of men. Yea, so far is this advice, favour thyself,

from being fit for a Christian either to give or take, that if any man will come
after Christ, his very first step is to deny, or renounce himself: in the room of
his ownwill, to substitute the will of God, as his one principle of action.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 16:23". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-16.html. 1765.
The Fourfold Gospel
But he turned, and said unto Peter1, Getthee behind me, Satan:thou art a
stumbling-block unto me: for thou mindest not the things of God, but the
things of men.
But he turned, and said unto Peter, etc. See .
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography

J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 16:23".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-16.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
23.Getthee behind me, Satan. It is idle to speculate, as some have done, about
the word ( ὀπίσω) behind; as if Peterwere ordered to follow, and not to go
before; for, in a passagewhichwe have already considered, Luke ( Luke 4:8)
informs us that our Lord used those very words in repelling the attacks of
Satan, and the verb ὕπαγε (from which the Latin word Apage is derived)
signifies to withdraw (460)Christ therefore throws his disciple to a distance
from him, because,in his inconsiderate zeal, he actedthe part of Satan; for he
does not simply call him adversary, but gives him the name of the devil, as an
expressionof the greatestabhorrence.
Thou art an offense to me; for thou relishestnot those things which are of
God, but those which are of men. We must attend to this as the reason
assignedby our Lord for sending Peterawayfrom him. Peterwas an offense
to Christ, so long as he opposedhis calling; for, when Peterattempted to stop
the course ofhis Master, it was not owing to him that he did not deprive
himself and all mankind of eternal salvation. This single word, therefore,
shows with what care we ought to avoid every thing that withdraws us from
obedience to God. And Christ opens up the original source of the whole evil,
when he says that Peterrelishes those things which are of men. (461)Lest we
and our intentions should be sent awayby our heavenly Judge to the devil,
(462)let us learn not to be too much attachedto our own views, but
submissively to embrace whateverthe Lord approves. Let the Papists now go
and extol their notions to the skies. Theywill one day learn, when they appear
before the judgment-seat of God, what is the value of their boasting, which

Christ declares to be from SatanAnd with regard to ourselves, if we do not, of
our own accord, resolve to shut ourselves out from the way of salvation by
deadly obstacles, letus not desire to be wise in any other manner than from
the mouth of God.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 16:23". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
16.html. 1840-57.
John Trapp Complete Commentary
23 But he turned, and said unto Peter, Get thee behind me, Satan:thou art an
offence unto me: for thou savourestnot the things that be of God, but those
that be of men.
Ver. 23. Get thee behind me, Satan]Come behind as a disciple, go not before
me as a teacher;understand thy distance, and hold thee to thy duty, by
moving in thine own sphere; that thou be not thus odiously eccentric, another
Satan, who sets thee to work thus to tempt me, as he once did Eve to seduce
Adam: here Maldonatus is hard put to it to save Peterblameless, and saith
that "Getthee behind me" is a Hebrew phrase, and imports no more than
"Follow me." But when he comes to consider that Christ calls him Satan, and
that it would not be seemly that Christ should bid Satanfollow him, he is

forcedto confess thatit is the speechof one that bids another be packing out
of his presence with indignation, like that of Christ to the tempter, Matthew
4:1-11 "Get thee hence, Satan." Prosittibi sternutatio tun. (Maldonatus.)
When the executionerwished Polycarpto be merciful to himself, he bade him
hold his peace;he was his tormentor, not his counsellor.
Thou art an offence unto me] Thou doestthy goodwill to hinder me in the
course of my calling, as Mediator, wherein, saysome, he sinned more
grievously than afterwards he did in denying his Master, and was therefore so
sharply rebuked. So when Socrates wassolicitedby Criton to break out of
prison, and save his life by flight; Friend Criton, saidhe, thine earnestness
herein were much worth, if it were consistentwith uprightness; but being not
so, the greaterit is, the more troublesome. {a} I know not (said that Scotish
martyr) by what reasonthey so called them my friends, which so greatly
laboured to convert (pervert) me. Neither will I more esteemthem than the
Midianites, which in times past calledthe children of Israel to do sacrifice to
their idols.
But the things that be of men] Formerly it was of Satan, now of men. How
easyis it to find a devil in our best friends sometimes, as Rebezies the French
martyr did in his parents! Satanseduces suchas may do much with us, and
works in them effectuallyfor our harm, as a smith doth in his forge,
Ephesians 2:2; "They were tempted," and thereby "tormented," saith the
apostle of those worthies ( επειρασθησαν), Hebrews 11:37. Satanspeaks to us
sometimes by our friends, as through trunks and canes.
{a} η προθυμια σου πολλου αξια ει μετα τινος ορθοτητος ειη, ει δε μη, οσψ
μειζων, τοσουτψ χαλεπωτερα.
Copyright Statement

Bibliography
Trapp, John. "Commentary on Matthew 16:23". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
16.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 16:23. Get thee behind me, Satan!— See Luke 4:8. The word Satan,
which is originally Hebrew, and has thence been takeninto severallanguages,
is often used in the Old Testament, as we have had occasionto observe, to
signify an adversary; and the expressionhas appeared so harsh to some, as
coming from the mouth of Christ to one of his Apostles, that they have rather
chosento translate it, O mine adversary. The version of 1729, reads the verse,
But he frowned upon Peter, and said, Out of my sight, pernicious obstacle to
my designs!your views are all worldly, regardless ofwhat is divine. But as the
Evangelists have made use of the word Σατανα, which must be owned to have
a found as harsh in the Greek, as it has now with us; we may conclude that it
was used by Christ, or his rebuke to Peterwould have been otherwise
expressedby some Greek word signifying an adversary. Nor canthe word
appear at all too harsh, when we considerthat the tendency of Peter's saying,
though it might be spokenout of a singular affectionto his Master, was to
obstruct the great designfor which he came into the world; and none but
Satancould desire to prevent what he was ready to submit to for the salvation
of lost sinners. Dr. Young, in his sermons, vol. 2: p. 137 rendering the phrase
Ιλεως σοι, favour thyself, supposes that our Lord calls Peter, Satan, because
he now fell on that advice, which Satanuses the most successfullyof all his
artifices to undo men,—that of self-indulgence, and so makes this Scripture an

introduction to his discourse on self-denial. See Romans 8:5. Philippians 3:19
and Colossians 3:2. It is remarkable, that our Lord, immediately after
conferring upon St. Peterthe high dignity before mentioned, openly, in the
hearing of all his disciples, calls him Satan, or adversary; and declares that he
had then no particular relish for the divine appointments, but was influenced
merely by human views and expectations ofworldly interest. If the papists
rightly attended to this passageofthe SacredHistory, they would see their
fancies of the primacy of St. Peter, which they built upon it, in a better light
than they seemto do. See Macknight, Doddridge, and Beausobre andLenfant.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 16:23". Thomas Coke
Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-16.html. 1801-
1803.
Expository Notes with PracticalObservations on the New Testament
Christ lookedupon Peterwith anger and displeasure, Christ heard Satan
speaking in Peter. It was Peter's tongue, but Satantuned it; therefore Christ
calls Peterby Satan's name. They that will do the devil's work shall have the
devil's name too. He that would hinder the redemption of mankind, is Satan,
an adversary to mankind.

From our Saviour's smart reproofgiven to Peter, Learn, that no love or
respectto men's persons or piety must draw us to flatter them in their sins, or
cause us to speak lightly of their sins.
From our Saviour's resolution not to favour himself, notwithstanding Peter's
advice, Learn, That so intent was the heart of Christ upon the greatwork of
man's redemption, that he could not bear the leastword that should obstruct
it, or divert him from it.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 16:23". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-16.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary
23.]As it was Peter’s spiritual discernment, given from above, which made
him a foundation-stone of the Church, so is it his carnality, proceeding from
want of unity with the divine will, which makes him an adversary now.
Compare ch. Matthew 4:10, also Ephesians 6:12.

σκάνδαλονεἶ ἐμοῦ] Thou art my stumbling-block (not merely a stumbling-
block to me; the definite article is omitted before a noun thrust forward for
emphasis, but in English it must be supplied), my πέτρα σκανδάλου (in Peter’s
own remarkable words, 1 Peter2:7-8,—joinedtoo with the very expression, ὃν
ἀπεδοκίμασανοἱ οἰκοδομοῦντες,which, as above noticed, occurs in this
passagein Mark and Luke). Wordsw.’s note here, “our blessedLord keeps up
the metaphor of πέτρος, or a stone:thou who wert just now, by thy faith in
confessing Me, a lively stone, art now by thy carnal weakness a stumbling
stone to Christ,” seems to shew that his strong repudiation of any allusion to
πέτρος in the πέτρα of Matthew 16:18 has not carried full convictionto its
writer. Before this rebuke St. Mark inserts καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ, that
the reproofmight be before them all.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 16:23". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-16.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 16:23. στραφείς] He turned away, by way of indicating His horror.
ὕπαγε ὀπίσω μου]See note on Matthew 4:10.

σατανᾶ]Satan! A term of reproach, springing out of the intense displeasure
with which He now saw Peterstriving, like Satan, againstthat purpose of God
of which he was so profoundly conscious.Not“moralvexation” (Keim), but
moral displeasure. Comp. John 6:70. Seeing that Peter’s feelings have
changed, it was proper that the testimony of Jesus regarding him should
undergo a corresponding change (Augustine), although without prejudice to
the high position just promised to him by Jesus;for this distinction neither
excludes the idea of there being still a strong carnal element in Peter’s
character, nor does it imply that he was beyond the need of correction;
consequently, the evasive interpretation of Catholic expositors who, in this
instance, take σατανᾶ as an appellative (adversarius; so Maldonatus, Jansen,
Arnoldi), is utterly groundless.
σκάνδ. μου εἶ] ἐμπόδιόνμου νῦν ὑπάρχεις, ἀντικείμενος τῷ ἐμῷ θελήματι,
Euth. Zigabenus.
φρονεῖς] thou, hastin thy mind; indicating the direction of his aims, the bent
of the practicalreason. Comp. note on Romans 8:5.
τὰ τοῦ θεοῦ] matters of divine interest; because Godis to be understood as
having ordained the sufferings of Jesus for the purpose of carrying out the
plan of redemption.
τὰ τῶν ἀνθρώπων] who are concernedabout having as their Messiaha mere
earthly hero and prince.
Copyright Statement

Bibliography
Meyer, Heinrich. "Commentary on Matthew 16:23". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-16.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 16:23. ὓπαγε, depart) It is not your place to take hold of and rebuke
Me. By how much the more He had declaredPeterblessed, by so much the
more does He now reprove him who was previously prepared by faith to
digestthe reproof, in order that He may both correcthim and preserve the
other disciples; see Matthew 16:24.— ὀπίσω ΄ου, behind Me(761))out of My
sight. He had commanded Satan to do the same;see ch. Matthew 4:10.—
σατανᾶ, Satan)an appellative. Cf. John 6:70, where our Lord says, concerning
Judas Iscariot, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν, and one of you is a devil.—But
cf. Gnomon on Revelation12:9.—Peterthought himself very kind when he
said ἵλεως, κ. τ. λ., but yet he is calledSatan for so doing. Cf. 2 Samuel19:22,
where ‫ןטש‬ signifies one who puts himself in the way as a hinderance.(762)—
σκάνδαλόν΄ου, My stumbling-block(763))i.e. thou dost not only stumble or
take offence at My words, but, if it were possible, thou wouldst furnish Me
with a hurtful stumbling-block by thy words. This is said with the utmost
force, and declares the reasonof our Lord’s swift severity towards Peter.(764)
If anything could have been able to touch the soul of Jesus, the words of the
disciple would have been more dangerous than the assaults ofthe tempter,
mentioned in the fourth chapter of this Gospel. Cf. Gnomon on Hebrews
4:15.—Rockand stumbling-block (LAPIS offensionis, lit. stumbling STONE)
are put antithetically. Our Lord sends awaybehind Him the stumbling-block

placed before His feet.— τὰ τοῦ θεοῦ, the things of God) sc. the precious word
of the Cross. The perceptionof Jesus is always divine.(765)— τῶν ἀνθρώπων
of men) the same as flesh and blood in Matthew 16:17.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 16:23". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-16.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Peter, thou thinkest that by this discourse thou showestsome kindness unto
me, like a friend, but thou art in this an adversaryto me; for so the word
Satandoth signify, and is therefore ordinarily applied to the devil, who is the
grand adversary of mankind.
Get thee behind me, I abominate such advice. I told thee I must suffer. It was
the determinate counselof God; it is my Father’s will. He is mine enemy that
dissuades me from a free and cheerful obedience to it. I will hear no more
such discourse.
For thou savourestnot the things that be of God, but those that be of men.
The word is froneiv, and, it may be, were better translated, Thou thinkest not

of, or thou understandest not, the things that be of God, that is, the counsels of
God in this matter, as to the redemption of mankind: thou considerestme
only as thy Masterand thy Friend, and wouldst have no harm come to me;
thou dost not mind or think of me as the Saviour of the world, or the
Redeemerof mankind, which cannot be redeemed otherwise than by my
death. Though by thy intemperate affectionto me thou wouldst hinder the
redemption of mankind, this is not in this thing to mind, think on, or savour
the things of God, but to suffer thyself to be seducedby thy carnal affection. It
is a mistakenkindness to our friends, to persuade them, for our personal
advantage, to do what they cannot do in consistencywith their obedience to
the will of God.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 16:23". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-16.html. 1685.
Justin Edwards' Family Bible New Testament
Get thee behind me; a similar expressionto what Christ had before used with
regard to Satan, the great adversaryof God and man.
Thou savorestnot; thinkest not. Peter did not coincide in his views with God,
but with men in oppositionto God. God causedthis evidence to be placed

upon a permanent record, that all might know that such as exalt Peterabove
his fellow-apostles,in this savornot the things that be of God, but those that
be of men, and expose themselves to the rebuke of the Saviour, "Getthee
behind me."
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Matthew 16:23". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
16.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
23. ὕπαγε ὀπίσω μου, σατανᾶ. Petertakes the place of the tempter, and argues
for the false kingdom instead of for the true (see notes ch. Matthew 4:8-10).
σκάνδαλονἐμοῦ, i.e. a snare to allure me, as tempting me to forsake the divine
plan of self-denial and sacrifice.
οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. ‘Thou mindest not the things
of God but the things of men,’ i.e. thine are not God’s thoughts but man’s
thoughts. Cp. τὰ τῆς σαρκὸς φρονοῦσιν(have a carnalmind), Romans 8:5; τὰ
ἄνω φρονεῖτε, Colossians3:2. In the classicsφρονεῖνis used of political
partisanship: φρονεῖν τὰ Φιλίππου, or τὰ τοῦ δήμου (Dem.), ‘to be on the side

of Philip or on the side of the people.’ μήτʼ ἐμοὶ παρέστιος | γένοιτο μήτʼἴσον
φρονῶν (i.e. of the same party in the state)ὅς τάδʼἔρδοι, Soph. Ant. 374. Thus
the expressionin the text = ‘thou art not on God’s side but on man’s, and
therefore a Satanas or διάβολος, anadversaryof God thwarting his plan of
humility’.
With the exceptionof the parallel passagein Mark, and Acts 28:22, φρονεῖν is
confined in N.T. to St Paul’s epistles where it is frequent, especiallyin Romans
and Philippians.
Copyright Statement
Bibliography
"Commentary on Matthew 16:23". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
16.html. 1896.
Whedon's Commentary on the Bible
23. Get thee behind me, Satan — Our Lord seems to callPeter Satan. Not
quite so. But he recognizes a Satanspeaking in the words that Peter utters.
His own human nature would say, like Peter, “Farbe the terrible suffering
from thee.” The same Satanhad once tempted him in his ownperson to fall
down and worship him, in order to gain the whole world; and that same Satan
seems now to speak in Peter’s voice. As he repelled Satan then, so he repels
the same devil now that seconds Peter’s words. An offence — A snare. See

note on Matthew 18:7. Those that be of men — Is there not something
prophetic in these words? The Church of Rome has claimedthat her
supremacy was predicted in the rock and the keys. But is it not the ambitious
Peterwho would have the kingdom without the cross, andwho spake the
things of man and not of God, which is the type of ambitious Rome?
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 16:23". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
16.html. 1874-1909.
PeterPett's Commentary on the Bible
‘But he turned, and said to Peter, “Getyou behind me, Satan, You are a snare
to me, for you do not mind the things of God, but the things of men.” ’
So He turned to Peter, and naming Him as Satan ‘the adversary’(satanas),
bade him getbehind Him, pointing out that he was becoming a snare or
stumblingblock to Him (literally the trigger (skandalon)that makes the trap
work)in seeking to turn Him aside from His destiny as the Servant of the
Lord. He pointed out that what he was saying was not minding what God
wanted, it was simply thinking like men did who had no part in the things of
God.

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