Bind—loose (S%ons—Avons). In a sense common among the Jews, of forbidding or allowing. No other terms were in more constant use in Rabbinic canon law than those of binding and loosing. They represented the deygislative and judicial powers of the Rabbinic office. These powers Christ now transferred, and that not in their pretension, but in their reality, to his apostles; the first, here, to Peter, as their representative, the second, after his resurrection, to the church (John xx. 28, Eder- sheim). “This legislative authority conferred upon Peter can only wear an offensive aspect when it is conceived of as possess- ing an arbitrary character, and as being in no way determined
Cx. XVI) MATTHEW. 97
by the ethical influences of the Holy Spirit, and when it is re- garded as being of an absolute nature, as independent of any connection with the rest of the apostles. Since the power of binding and loosing, which is here conferred upon Peter, is ascribed (Matt. xviii. 18) to the apostles generally, the power con- ferred upon the former is set in its proper light, and shown to be of necessity a power of a collegiate nature, so that Peter is not to be regarded as exclusively endowed with it, either in whole or in part, but is simply to be looked upon as first among his equals ” (Meyer on Matt. xvi. 195 xviii. 18).
21. From that time began (azo rote jpato). He had not shown it to them before.
Must (Se2). It was necessary in fulfilment of the divine pur- pose. See Matt. xxvi. 54; Heb. viii. 3; Luke xxiv. 26.
Suffer. This first announcement mentions his passion and death generally; the second (xvil. 99, 23), adds his betrayal into the hands of sinners; the third (xx. 17-19), at length expresses his stripes, cross, etc.
Elders and chief priests and scribes. A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.
22. Took (mpocraBdpevos). Not, took him by the hand, but took him apart to speak with him privately. Meyer renders, correctly, after he had taken him to himself. “ As if,” says Bengel, “ by a right of his own. He acted with greater famil- iarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level.”
Began. For Jesus did not suffer him to continue.
Be it far from thee ({Acds cov.) Reyv., in margin, God have mercy on thee. In classical usage, of the gods as propitious, gracious toward men, in consideration of their prayers and sac- rifices. The meaning here is, may God be gracious to thee.
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98 WORD STUDIES IN THE NEW TESTAMENT. —_[Cu. XVI.
Shall not be (od yu) éorar). The double negative is very forcible: “Shall én no case be.” Rev. renders it by never.
23. Turned (orpagels). Not toward Peter, but away from him. |
Get thee behind me. See iv. 10.
Offence (cxdvdarov). Reyv., better, stumbling-block. See on v. 29. Not, thow art offensive, but thou art in my way. Dr. Morison, “ Thou art not, as before, a noble block, lying in its right position as a massive foundation-stone. On the con- trary, 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.”
Savourest not (ov dpoveis). Rev., better, mindest not. Thy thoughts and intents are not of God, but of men. Savourest follows the Vulgate sapis, from sapere, which means Ist, to have a taste or flavor of : 2d, to have sense or discernment. Tence used here as the rendering of ¢povéw, to be minded. Thus Wye., 1 Cor. xiii., 11, “When I was a child I savoured (eppo- vovv) as a child.” The idea is, strictly, to partake of the quality or nature of:
26. Gain—lose (xepdjon—tnutw94). Note that both words are in the past (aorist) tense: “if he may have gained or lost. The Lord looks back to the details of each life as the factors of the final sum of gain or loss. For dose, Rev. gives forfeit. The verb in the active voice means to cause loss or damage. Often in the classics, of jining or mulcting in a sum of money. Compare 2 Cor. vii. 9.