มัทธิว 16:2 วิจารณ์

None of Christ's miracles are recorded in this chapter, but four of his discourses. Here is, I. A conference with the Pharisees, who challenged him to show them a sign from heaven (Mat 16:1-4). II. Another with his disciples about the leaven of the Pharisees (Mat 16:5-12). III. Another with them concerning himself, as the Christ, and concerning his church built upon him (Mat 16:13-20). IV. Another concerning his sufferings for them, and theirs for him (Mat 16:21-28). And all these are written for our learning.

The Pharisees also with the Sadducees came, &c. Not from Jerusalem, as in Mat 15:1 but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna (w); "says , "a Galilean Sadducee", (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf:'' but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred. And tempting, desired him that he would show them a sign from heaven: they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law. The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiah's coming (x). "Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, Gen 9:16.'' Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God. (w) Yadaim, c. 4. sect. 8. (x) Zohar in Gen. fol. 53. 2.

He answered and said unto them,.... Knowing full well their views, and having wrought sufficient miracles to confirm his Messiahship, he thought fit to give them no other answer than this: when it is evening, ye say, it will be fair weather, for the sky is red; when the sun is setting, it is a common thing for you to say, looking up to the heavens, and observing the face and colour of them, that it is like to be fair weather; no rain, that night, nor perhaps the next day, for the sky is red like fire, through the rays of the sun; which show the clouds to be very thin, and so will soon waste away, and consequently fine weather must follow.

"And the Pharisees and Sadducees came and desired Him to show them a sign from Heaven. But He saith, When it is evening, ye say, Fair weather, for the sky is red; and in the morning, Foul weather today, for the sky is red and lowering. Ye can discern the face of the sky, but can ye not the signs of the times? A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And He left them, and departed." But Mark saith, that when they were come unto Him, and were questioning with Him, "He sighed deeply in His spirit, and saith, Why doth this generation seek after a sign?" And yet surely their inquiry was deserving of anger and great displeasure; yet nevertheless the benevolent and provident One is not angry, but pities and bewails them as incurably diseased, and after so full a demonstration of His power, tempting Him. For not in order to believe did they seek, but to lay hold of Him. Since had they come unto Him as ready to believe, He would have given it. For He who said to the woman, "It is not meet," and afterwards gave, much more would He have shown His bounty to these. But since they did not seek to believe, therefore He also calls them hypocrites, because in another place they said one thing, and meant another. Yea, had they believed, they would not even have asked. And from another thing too it is evident that they believed not; that when reproved and exposed, they abode not with Him, nor said, "We are ignorant and seek to learn." But for what sign from Heaven were they asking? Either that He should stay the sun, or curb the moon, or bring down thunderbolts, or work a change in the air, or some other such thing. What then saith He to all this? "Ye can discern the face of the sky, but can ye not discern the signs of the times?" See His meekness and moderation. For not even as before did He refuse merely, and say, "There shall none be given them," but He states also the cause why He gives it not, even though they were not asking for information. What then was the cause? "Much as in the sky," saith He, "one thing is a sign of a storm, another of fair weather, and no one when he saw the sign of foul weather would seek for a calm, neither in calm and fair weather for a storm; so should you reckon with regard to me also. For this present time of my coming, is different from that which is to come. Now there is need of these signs which are on the earth, but those in Heaven are stored up against that time. Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then 'the very powers of the heavens shall be shaken, and the manifestation of my coming shall imitate lightning that appears at once to all. But not now is the time for these signs; for I am come to die, and to suffer all extremities." Heard ye not the prophet, saying, "He shall not strive nor cry, neither shall His voice be heard without?" and another again, "He shall come down as rain upon a fleece of wool?" And if men speak of the signs in Pharaoh's time, there was an enemy then from whom deliverance was needed, and it all took place in due course. But to Him that came among friends there was no need of those signs. "And besides, how shall I give the great signs, when the little are not believed?" Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright?

This is not found in many codices. The meaning is clear from the order and harmony of the elements. Both fair and rainy days can be forecast. But the scribes and Pharisees, who were viewed as doctors of the law, could not discern the coming of the Savior from what the prophets had predicted.

(Chapter XVI—Verse 1 and following) And the Pharisees and Sadducees came to him and tested him, asking him to show them a sign from heaven. But he answered and said to them: When it is evening, you say, 'It will be fair weather, for the sky is red'; and in the morning, 'It will be stormy today, for the sky is red and threatening.' You know how to discern the appearance of the sky, but you cannot discern the signs of the times. An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah the prophet. This is not found in most codices: it is clear that from the arrangement and stability of the elements, both fair and rainy days can be predicted. However, the scribes and Pharisees, who seemed to be experts in the law, could not understand the advent of the Savior from the prophecy of the prophets.

He exposes the rashness of their question, saying, “You regard the air as moving according to a certain order, so that by means of signs you are able to predict when the weather will be fair and when stormy. But in the case of miracles you recognize no order at all. You do not recognize any occasions on which doing or not doing wonders is appropriate. You assume that such a thing happens completely without order and without any reason.”

He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today: for the sky is red and threatening. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? He reproves them for their request, the purpose of which was only to test, and He calls them hypocrites, saying, "As it is with the phenomena of the sky where the sign of a storm differs from the sign of calm weather, and one who sees the sign of a storm would not expect calm weather, nor would one seeing the sign of calm weather expect a storm, so too must you think about Me. For this time of My appearing differs from that which is to come. Now there is need for signs on earth, but signs in heaven are reserved for that time when the sun will be extinguished, the moon will be hidden, and the heavens will be changed."

Then he reproves them, and first for their laziness in believing divine things. For if someone has a defect from the nature of his senses, he has an excuse; but when he has wisdom in earthly things and laziness in spiritual things, he is to be reproved; Wis. 13:1: all men are vain, in whom there is not the knowledge of God. And first he shows their shrewdness in earthly things; second, their laziness in spiritual things. He says therefore but he answering, said: when it is evening etc. This has both a literal and a mystical sense. The literal, because from a certain disposition of the sky they could know the sign of fair weather. You say: it will be fair weather, for the sky is red. Likewise of a storm, because you say today there will be a storm, for the sky is red and lowering, because it designates sadness. For when the air is troubled, men are not so cheerful. For redness in the evening is a sign of fair weather. The reason is, according to the Philosopher, from the diffusion of the sun's rays upon the vapors. For when the vapors are many, then the rays cannot penetrate, and then a dark color appears in the air; but when the vapors are thin, the rays penetrate. But when the fiery element dominates, then a red color appears, as is seen in a flame, because the more it is raised up, the more redness appears in it. Therefore it signifies that the vapors are not many, and fair weather is signified. But when in the morning it sometimes resolves into dew or into rain, it is a sign of a storm. According to the mystery, by evening the passion of Christ is signified. In the evening the sun sets; so Christ suffered in the evening of the world; Mal. 3:2: who shall be able to think of the day of his coming, and who shall stand to see him? For he is like a refining fire; Ps. 29:6: in the evening weeping shall have place, and in the morning gladness. Hence he appeared glowing in the evening, and signified tranquility; Tob. 3:22: after a storm thou makest a calm, and after tears and weeping thou pourest in joyfulness. In the resurrection, which is signified by morning, redness appeared in the martyrs, and it signifies a storm for sinners. Or by morning is signified the morning of the day of judgment, which a redness shall precede; Ps. 96:3: a fire shall go before him. Hence you are instructed in these earthly things. You know how to discern the face of the sky, but the signs of the times you cannot know? There are two times: one corresponds to the first coming, the other to the second coming. Certain signs preceded the first coming; Isa. 45:8: drop down dew, ye heavens, from above, and let the clouds rain the just one: let the earth be opened, and bud forth a Savior etc. And 45:15: verily thou art a hidden God. But at the end God will come manifestly, and signs from heaven will not appear. But the time has not yet come. Or otherwise: you know how to discern the face of the sky etc., as if to say, you seek a sign of the coming. It is superfluous to seek a sign where there are many signs. Above 11:5: the blind see, the lame walk, the lepers are cleansed etc. This sign had been given by Isa. 35:4: the Lord himself will come, and will save us; then shall the eyes of the blind be opened etc. Some, from this authority, argue that we ought to be diligent in knowing the second coming. But Augustine expounds it of the first coming. The first is most certain, because it is unto salvation, salvation is through faith, faith is through knowledge; therefore it is necessary that it be recognized. But the second is for rewarding; therefore it is hidden, so that men may be more solicitous.

PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28) When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mar 8:27) it is "the towns" or "villages." of CÃ&brvbrsarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to CÃ&brvbrsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other CÃ&brvbrsarea (Act 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death. he asked his disciples--"by the way," says Mark (Mar 8:27), and "as He was alone praying," says Luke (Luk 9:18). saying, Whom--or more grammatically, "Who" do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mar 8:27; Luk 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.