the Third Week after Easter
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Bahasa Indonesia Sehari-hari
Matius 16:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- EveryParallel Translations
Kemudian datanglah orang-orang Farisi dan Saduki hendak mencobai Yesus. Mereka meminta supaya Ia memperlihatkan suatu tanda dari sorga kepada mereka.
Maka datanglah orang Parisi dan orang Saduki pun hendak mencobai Yesus, meminta Dia menunjukkan kepadanya suatu tanda ajaib dari langit.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Pharisees: Matthew 5:20, Matthew 9:11, Matthew 12:14, Matthew 15:1, Matthew 22:15, Matthew 22:34, Matthew 23:2, Matthew 27:62
Sadducees: Matthew 16:6, Matthew 16:11, Matthew 3:7, Matthew 3:8, Matthew 22:23, Mark 12:18, Luke 20:27, Acts 4:1, Acts 5:17, Acts 23:6-8
tempting: Matthew 19:3, Matthew 22:18, Matthew 22:35, Mark 10:2, Mark 12:15, Luke 10:25, Luke 11:16, Luke 11:53, Luke 11:54, Luke 20:23, John 8:6
a sign: Matthew 12:38, Matthew 12:39, Mark 8:11-13, Luke 11:16, Luke 11:29, Luke 11:30, Luke 12:54-56, John 6:30, John 6:31, 1 Corinthians 1:22
Reciprocal: Exodus 17:2 - wherefore Judges 6:36 - If thou wilt 2 Kings 20:9 - This sign Proverbs 26:5 - a fool Isaiah 7:11 - a sign Isaiah 38:8 - I will bring Luke 21:31 - when Luke 23:12 - General John 2:18 - What John 4:48 - Except John 20:25 - Except Revelation 13:13 - he maketh
Cross-References
But Sarai was baren, and had no chylde.
And he entreated Abram well for her sake: and he had sheepe and oxen, and he asses, menseruauntes, & maydeseruauntes, she asses and camelles.
And Sarai sayde vnto Abram: beholde, nowe the Lorde hath restrayned me, that I can not beare, I pray thee go in to my mayde, it may be that I may be builded by her: and Abram obeyed the voyce of Sarai.
And Sarai Abrams wyfe toke Hagar her mayde the Egyptian, after Abram hadde dwelled ten yeres in the lande of Chanaan, and gaue her to her husbande Abram to be his wyfe.
And the angell of the Lorde sayde vnto her: Returne to thy mistresse agayne, and submit thy selfe vnder her handes.
And agayne the angell of the Lord sayde vnto her: I wyll multiplie thy seede in such sort, that it shal not be numbred for multitude.
And God sayde vnto Abraham, let it not be greeuous in thy sight, because of the lad and of thy bonde woman: In al that Sara hath said vnto thee, heare her voyce, for in Isahac shall thy seede be called.
And he dwelt in the wyldernesse of Paran, and his mother got hym a wyfe out of the lande of Egypt.
And Isahac made intercession vnto the Lorde for his wyfe, because she was barren: and the Lord was intreated of hym, and Rebecca his wyfe conceaued.
And there was a man in Zaraah of the kinred of Dan, named Manoah, whose wife was barren, and bare not.
Gill's Notes on the Bible
The Pharisees also with the Sadducees came, c] Not from Jerusalem, as in Matthew 15:1 but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna w
"says צדוקי גלילי, "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, Genesis 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.
Barnes' Notes on the Bible
See also Mark 8:11-12.
The Pharisees also, and the Sadducees - See the notes at Matthew 3:7.
Tempting - That is, trying him - feigning a desire to see evidence that he was the Messiah, but with a real desire to see him make the attempt to work a miracle and fail, so that they might betray him and ruin him.
A sign from heaven - Some miraculous appearance in the sky. Such appearances had been given by the prophets; and they supposed, if he was the Messiah, that his miracles would not all be confined to the earth, but that he was able to give some signal miracle from heaven. Samuel had caused it to thunder 1 Samuel 12:16-18; Isaiah had caused the shadow to go back ten degrees on the dial of Ahaz Isaiah 38:8; and Moses had sent manna from heaven, Exodus 16:4; John 6:31. It is proper to say, that though Christ did not choose then to show such wonders, yet far more stupendous signs from heaven than these were exhibited at his death.
Matthew 16:2, Matthew 16:3
He answered ... - The meaning of this answer is, There are certain indications by which you judge about the weather.
In the evening you think you can predict the weather tomorrow. You have evidence in the redness of the sky by which you judge. So there are sufficient indications on which you should judge concerning me and these times. My miracles, and the state of affairs in Judea, are an indication by which you should judge.
Is red - Almost all nations have observed this as an indication of fair weather.
In the morning ...the sky is red and lowering - That is, there are threatening clouds in the sky, which are made red by the rays of the rising sun. This, in Judea, was a sign of a tempest. In other places, however, the signs of a storm may be different.
The face of the sky - The appearance of the sky.
Matthew 16:4
A wicked and adulterous generation ... - See the notes at Matthew 12:38-40. Mark adds Mark 8:12 that he signed deeply in spirit. He did not say this without feeling; he was greatly affected with their perverseness and obstinacy.
Clarke's Notes on the Bible
CHAPTER XVI.
The Pharisees insidiously require our Lord to give them a sign,
1.
They are severely rebuked for their hypocrisy and wickedness,
2-5.
The disciples are cautioned to beware of them and their
destructive doctrine, 6-12.
The different opinions formed by the people of Christ, 13, 14.
Peter's confession, and our Lord's discourse on it, 15-20.
He foretells his sufferings, and reproves Peter, 21-23.
Teaches the necessity of self-denial, and shows the reasons on
which it is founded, 24-26.
Speaks of a future judgment, 27.
And promises the speedy opening of the glory of his own kingdom
on earth, 28.
NOTES ON CHAP. XVI.
Verse Matthew 16:1. The Pharisees also with the Sadducees — Though a short account of these has been already given in a note on Matthew 3:7, yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place.
The PHARISEES were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of Pharisees, from פרש parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly degenerated in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outside of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect.
As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the hagiographa. The hagiographa or holy writings, from αγιος holy, and γραφω I write, included the twelve following books - Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the law and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the metempsychosis, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaux.
The SADDUCEES had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.
This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does.
They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, c., and Matthew 3:7.
In Matthew 22:16, we shall meet with a third sect, called HERODIANS, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah but it is not likely that such an opinion could prevail in our Saviour's time, thirty years after Herod's death, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him; and yet all allow that they derived their origin from Herod the Great.
Our Lord says, Mark 8:15, that they had the leaven of Herod, i.e. a bad doctrine, which they received from him. What this was may be easily discovered:
1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, Deuteronomy 17:15, Thou shalt not set a king over thee - which is not thy brother, i.e. one out of the twelve tribes.
2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets.
From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world - who endeavoured to reconcile his service with that of mammon - and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, Mark 8:15, are styled Sadducees in Matthew 16:6. See Prideaux, Con. vol. iii. p. 516, c., and Josephus, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there.
Show them a sign — These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ.
Tempting - him — Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples but having no other design than to betray and ruin him.
