SEV Biblia, Chapter 16:17
Entonces, respondiendo Jess, le dijo: Bienaventurado eres, Simn, hijo de Jons; porque no te lo revel carne ni sangre, sino mi Padre que est en los cielos.
Clarke's Bible Commentary - Matthew 16:17
Verse 17. Blessed art thou, Simon Bar-jona] Or Simon, son of Jonah; so Bar-jonah should be translated, and so it is rendered by our Lord, John i. 42. Flesh and blood-i.e. MAN;- no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew periphrasis for man; and the literal translation of it here, and in Gal. i. 16, has misled thousands, who suppose that flesh and blood signify carnal reason, as it is termed, or the unregenerate principle in man. Is it not evident, from our Lord's observation, that it requires an express revelation of God in a man's soul, to give him a saving acquaintance with Jesus Christ; and that not even the miracles of our Lord, wrought before the eyes, will effect this? The darkness must be removed from the heart by the Holy Spirit, before a man can become wise unto salvation.
John Gill's Bible Commentary
Ver. 17. And Jesus answered and said unto him , etc.] Not waiting for any other declaration from them; but taking this to be the sense of them all, he said, blessed art thou Simon Bar Jona , or son of Jona, or Jonas, as in ( John 1:42, 21:15). His fathers name was Jonah, whence he was so called: so we read of R. Bo bar Jonah, and of a Rabbi of this very name f927 , anwy rb w[m r , Rabbi Simeon bar Jona; for Simon and Simeon are one, and the same name. Some read it Bar Joanna, the same with John; but the common reading is best; Bar Jona signifies the son of a dove, and Bar Joanna signifies the son of one that is gracious. Our Lord, by this appellation, puts Peter in mind of his birth and parentage, but does not pronounce him blessed on that account: no true blessedness comes by natural descent; men are by nature children of wrath, being conceived in sin, and shapen in iniquity: though he was Bar Jona, the son of a dove, and his father might be a good man, and answer to his name, and be of a dove like spirit; yet such a spirit was not conveyed from him to Peter by natural generation: and though he might be, according to the other reading, Bar Joanna, or the son of a gracious man, yet grace was not communicated to him thereby; for he was not born of blood, nor of the will of the flesh, nor of the will of man, but of God, ( John 1:13). He was a blessed man, not by his first, but by his second birth; and the reason why our Lord makes mention of his father, is to observe to him, that he was the son of a mean man, and had had, but a mean education, and therefore his blessedness in general was not of nature, but of grace, and this branch of it in particular; the knowledge he had of the Messiah, was not owing to his earthly father, or to the advantage of an education, but to the revelation he had from Christs Father which is in heaven, as is hereafter affirmed. He is pronounced blessed, as having a true knowledge of God, and of his Son Jesus Christ, whom to know is life eternal; and all such as he are so, appear to be the favourites of God, to have an interest in Christ and in all the blessings of his grace; are justified by his righteousness, pardoned through his blood, are accepted in him, have communion with Father, Son, and Spirit, and shall live eternally with them hereafter. For flesh and blood hath not revealed it unto thee : nothing is more frequent to be met with in Jewish writings, than the phrase of flesh and blood, as designing men in distinction from God: so the first man is said to be the workmanship of the blessed God, and not the workmanship dw rbd , of flesh and blood.
Again f929 , dw rb , flesh and blood, who knows not the times and seasons, etc. but the holy, blessed God, who knows the times and seasons, etc. Instances of this way of speaking are almost without number: accordingly, the sense here is, that this excellent confession of faith, which Peter had delivered, was not revealed unto him, nor taught him by any mere man; he had not it from his immediate parents, nor from any of his relations, or countrymen; nor did he attain to the knowledge of what is expressed in it, by the dint of nature, by the strength of carnal reason, or the force of his own capacity and abilities: but my Father which is in heaven ; from whom both the external and internal revelation of such truths come; though not to the exclusion of the Son, by whose revelation the Gospel is taught, and received; nor of the Holy Ghost, who is a Spirit of wisdom and revelation, but in opposition to, and distinction from any mere creature whatever. Neither the Gospel, nor any part of it, is an human device or discovery; it is not after man, nor according to the carnal reason of man; it is above the most exalted and refined reason of men; it has in it what eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive of: its truths are the deep things of God, which the Spirit of God searches and reveals: and which men, left to the light of nature, and force of reason, must have been for ever ignorant of, and could never have discovered. The Gospel is a revelation, it consists of revealed truths; and which are to be received and believed upon the testimony and credit of the revealer, without entering into carnal reasonings, and disputes about them; and it is the highest reason, and the most noble use of reason, to embrace it at once, as coming from God; for this revelation is from heaven, and from Christs Father; particularly the deity, sonship, and Messiahship of Christ, are doctrines of pure revelation: that there is a God, is discoverable by the light of nature; and that he is the living God, and gives being, and life, and breath, and all things, to his creatures; but that he has a Son of the same nature with him, and equal to him, who is the Messiah, and the Saviour of lost sinners, this could never have been found out by flesh and blood: no man knows the Son, but the Father, and he to whom he reveals him; he bears witness of him, and declares him to be his Son, in whom he is well pleased; and happy are those who are blessed with the outward revelation of Jesus Christ in the Gospel, but more especially such to whom the Father reveals Christ in them the hope of glory!
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
και 2532 CONJ αποκριθεις 611 5679 V-AOP-NSM ο 3588 T-NSM ιησους 2424 N-NSM ειπεν 2036 5627 V-2AAI-3S αυτω 846 P-DSM μακαριος 3107 A-NSM ει 1488 5748 V-PXI-2S σιμων 4613 N-VSM βαρ 920 ARAM ιωνα 920 ARAM 2495 N-GSM οτι 3754 CONJ σαρξ 4561 N-NSF και 2532 CONJ αιμα 129 N-NSN ουκ 3756 PRT-N απεκαλυψεν 601 5656 V-AAI-3S σοι 4671 P-2DS αλλ 235 CONJ ο 3588 T-NSM πατηρ 3962 N-NSM μου 3450 P-1GS ο 3588 T-NSM εν 1722 PREP τοις 3588 T-DPM ουρανοις 3772 N-DPM
Vincent's NT Word Studies
17. Blessed (makariov). See on ch. v. 3.
Robertson's NT Word Studies
16:17 {Blessed art thou} (makarios ei). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.
