SEV Biblia, Chapter 16:13
¶ Y viniendo Jess a la regin de Cesarea de Filipo, pregunt a sus discípulos, diciendo: ¿Quin dicen los hombres que es el Hijo del hombre?
John Gill's Bible Commentary
Ver. 13. When Jesus came into the coasts of Caesarea Philippi , etc.] The towns that were in the neighbourhood of this city; which city went by several names before, as Leshem, ( Joshua 19:47) which being taken by the Danites, they called it Dan; hence we read of wyrsyqd d , Dan, which is Caesarea f919 . It was also called Paneas, from the name of the fountain of Jordan, by which it was situated; and which Pliny says gave the surname to Caesarea; and hence it is called by Ptolomy Caesarea Paniae; and by the name of Paneas it went, when Philip the tetrarch rebuilt it, and called it Caesarea, in honour of Tiberius Caesar; and from his own name, Philippi, to distinguish it from another Caesarea, of which mention is made in the Acts of the Apostles, built by his father Herod, and so called in honour of Augustus Caesar; which before bore the name of Stratos tower. The Misnic doctors speak of two Caesareas f923 , the one they call the eastern, the other the western Caesarea. Now, as Mark says, whilst Christ and his disciples were in the way to these parts; and, as Luke, when he had been praying alone with them, he asked his disciples, saying, whom do men say that I the Son of man am? He calls himself the son of man, because he was truly and really man; and because of his low estate, and the infirmities of human nature, with which he was encompassed: he may have some respect to the first intimation of him, as the seed of woman, and the rather make use of this phrase, because the Messiah was sometimes designed by it in the Old Testament, ( Psalm 80:17 Daniel 7:13) or Christ speaks here of himself, according to his outward appearance, and the prevailing opinion of men concerning him; that he looked to be only a mere man, born as other men were; was properly a son of man, and no more: and therefore the question is, not what sort of man he was, whether a holy, good man, or not, or whether the Messiah, or not; but the question is, what men in general, whether high or low, rich or poor, learned or unlearned, under the notion they had of him as a mere man, said of him; or since they took him to be but a man, what man they thought he was; and to this the answer is very appropriate. This question Christ put to his disciples, they being more conversant with the people than he, and heard the different opinions men had of him, and who were more free to speak their minds of him to them, than to himself; not that he was ignorant of what passed among men, and the different sentiments they had of him, but he was willing to hear the account from his disciples; and his view in putting this question to them, was to make way for another, in order to bring them to an ingenuous confession of their faith in him.
Matthew Henry Commentary
Verses 13-20 - Peter, for himself and his brethren, said that they were assured of ou Lord's being the promised Messiah, the Son of the living God. Thi showed that they believed Jesus to be more than man. Our Lord declare Peter to be blessed, as the teaching of God made him differ from his unbelieving countrymen. Christ added that he had named him Peter, i allusion to his stability or firmness in professing the truth. The wor translated "rock," is not the same word as Peter, but is of a simila meaning. Nothing can be more wrong than to suppose that Christ mean the person of Peter was the rock. Without doubt Christ himself is the Rock, the tried foundation of the church; and woe to him that attempt to lay any other! Peter's confession is this rock as to doctrine. I Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. Our Lord next declared the authority with whic Peter would be invested. He spoke in the name of his brethren, and thi related to them as well as to him. They had no certain knowledge of the characters of men, and were liable to mistakes and sins in their ow conduct; but they were kept from error in stating the way of acceptanc and salvation, the rule of obedience, the believer's character an experience, and the final doom of unbelievers and hypocrites. In suc matters their decision was right, and it was confirmed in heaven. But all pretensions of any man, either to absolve or retain men's sins, ar blasphemous and absurd. None can forgive sins but God only. And thi binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful.
Greek Textus Receptus
ελθων 2064 5631 V-2AAP-NSM δε 1161 CONJ ο 3588 T-NSM ιησους 2424 N-NSM εις 1519 PREP τα 3588 T-APN μερη 3313 N-APN καισαρειας 2542 N-GSF της 3588 T-GSF φιλιππου 5376 N-GSM ηρωτα 2065 5707 V-IAI-3S τους 3588 T-APM μαθητας 3101 N-APM αυτου 846 P-GSM λεγων 3004 5723 V-PAP-NSM τινα 5101 I-ASM με 3165 P-1AS λεγουσιν 3004 5719 V-PAI-3P οι 3588 T-NPM ανθρωποι 444 N-NPM ειναι 1511 5750 V-PXN τον 3588 T-ASM υιον 5207 N-ASM του 3588 T-GSM ανθρωπου 444 N-GSM
Robertson's NT Word Studies
16:13 {Caesarea Philippi} (Kaisarias ts Philippou). Up on a spur of Mt. Hermon under the rule of Herod Philip. {He asked} (erwta). Began to question, inchoative imperfect tense. He was giving them a test or examination. The first was for the opinion of men about the Son of Man.
