The Meaning of Matthew 16:13 Explained

Matthew 16:13

KJV: When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

YLT: And Jesus, having come to the parts of Caesarea Philippi, was asking his disciples, saying, 'Who do men say me to be -- the Son of Man?'

Darby: But when Jesus was come into the parts of Caesarea-Philippi, he demanded of his disciples, saying, Who do men say that I the Son of man am?

ASV: Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is?

KJV Reverse Interlinear

When  Jesus  came  into  the coasts  of Caesarea  Philippi,  he asked  his  disciples,  saying,  Whom  do men  say  that I  the Son  of man  am? 

What does Matthew 16:13 Mean?

Study Notes

Son of man
Also, Matthew 16:27 ; Matthew 16:28
(See Scofield " Ezekiel 2:1 ") . Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1 Corinthians 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.); Matthew 11:19 ; Luke 19:10 . His death and resurrection (e.g.); Matthew 12:40 ; Matthew 20:18 ; Matthew 26:2 and His second coming (e.g.); Matthew 24:37-44 ; Luke 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things.. . the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race; Matthew 10:5 ; Matthew 10:6 ; Matthew 8:23 . It is in this name, also, that universal judgment is committed to Him John 5:22 ; John 5:27 . It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield " Genesis 1:26 "; Genesis 3:15 ; Genesis 12:3 ; Psalms 8:4 ; Psalms 80:17 ; Isaiah 7:14 ; Isaiah 9:6 ; Isaiah 9:7 ; Isaiah 32:2 ; Zechariah 13:7 ; Isaiah 32:2 ; Zechariah 13:7 .

Verse Meaning

The district of Caesarea Philippi lay25 miles north of Galilee. Its inhabitants were mainly Gentiles. Herod Philip II, the tetrarch of the region, had enlarged a smaller town on the site at the foot of Mt. Hermon. The town"s elevation was1 ,150 feet above sea level. He named it Caesarea in honor of Caesar, and it became known as Caesarea Philippi in distinction from the Caesarea on the Mediterranean coast, Caesarea Sebaste (also known as Caesarea Palaestinae and Caesarea Meritima).
Since Jesus had previously used the title "Son of Man" of Himself, His question must have meant, who do people say that I am? The disciples answered accordingly.
Almost as a fugitive from His enemies, Jesus took His disciples to the far northern extremity of Jewish influence, the most northerly place Jesus visited. At this place, as far from Jerusalem and Jesus" opponents as possible, Jesus proceeded to give them important revelation concerning what lay ahead for Him and them. Here Peter would make the great confession of the true identity of Jesus, whereas in Jerusalem to the south the Jews would deny His identity. In this safe haven Jesus revealed to the Twelve more about His person, His program, and His principles as Israel"s rejected King.

Context Summary

Matthew 16:13-20 - "the Son Of The Living God"
The shadows of Calvary were beginning to gather and the Lord desired to prepare His friends for all that it stood for. His questions elicited Peter's magnificent confession.
Notice the date of the Church. It was still future when He spoke. I will build. The materials may have been prepared beforehand, but the actual building began at our Lord's resurrection. He is the Architect. Through the centuries He has been building, and if we are in His Church today, we are there because He excavated us out of the first Adam, and placed us in the very position we now occupy. The foundations of that Church were not in the Apostle (Petros) but in his confession (petra)of the divine sonship of Jesus. See John 5:18. Its impregnability is attested, for the Lord Himself defends it. See Revelation 2:1. The gates of Hades, that is, the unseen world, include all the principalities and powers that are allied against God's people. They cannot prevail, Ephesians 6:12. [source]

Chapter Summary: Matthew 16

1  The Pharisees require a sign
5  Jesus warns his disciples of the leaven of the Pharisees and Sadducees
13  The people's opinion of Jesus,
16  and Peter's confession of him
21  Jesus foretells his death;
23  reproves Peter for dissuading him from it;
24  and admonishes those who will follow him, to bear the cross

Greek Commentary for Matthew 16:13

Caesarea Philippi [Καισαριας της Πιλιππου]
Up on a spur of Matthew Hermon under the rule of Herod Philip. [source]
He asked [ηρωτα]
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. [source]

Reverse Greek Commentary Search for Matthew 16:13

Mark 8:27 Into the villages of Caesarea Philippi [εις τας κωμας Καισαριας της Πιλιππου]
Parts (μερη — merē) Matthew 16:13 has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. So Jesus asked (επηρωτα — epērōtā descriptive imperfect) [source]
Mark 8:27 Who do men say that I am? [Τινα με λεγουσιν οι αντρωποι ειναι]
Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21, Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
Luke 9:19 That I am [με ειναι]
Accusative and infinitive in indirect assertion, a common Greek idiom. Matthew 16:13 for “I” has “the Son of man” as identical in the consciousness of Christ. The various opinions of men about Jesus here run parallel to the rumours heard by Herod (Luke 9:8, Luke 9:9). [source]
Luke 9:28 Into the mountain [εις το ορος]
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark 8:27; Matthew 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray (προσευχασται — proseuxasthai). Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται — en tōi proseuchesthai one of Luke‘s favourite idioms).His countenance was altered Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων — exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
John 16:23 Ye shall ask [ἐρωτήσετε]
Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: “If ye shall ask ( αἰτήστητε ) anything,” etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 1:28 Bethabara [βηθαναρᾷ]
The correct reading is βηθανία , Bethany. Not the Bethany of John 11:18, but an unknown village. It was not uncommon for two places to have the same name, as the two Bethsaidas, the one on the eastern shore of the Lake of Gennesaret (Mark 6:32, Mark 6:45), and the other on the western shore (John 1:44); the two Caesareas, on the Mediterranean (Acts 8:40), and in Gaulonitis, at the foot of Lebanon, Caesarea Philippi (Matthew 16:13). [source]
John 6:69 We have believed [ημεις πεπιστευκαμεν]
Perfect active indicative of πιστευω — pisteuō “We have come to believe and still believe” (John 6:29). And know Same tense of γινωσκω — ginōskō “We have come to know and still know.” Thou art the Holy One of God Bernard follows those who believe that this is John‘s report of the same confession given by the Synoptics (Mark 8:27.; Matthew 16:13-20; Luke 9:18.), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ. [source]

What do the individual words in Matthew 16:13 mean?

Having come then - Jesus into the district of Caesarea - Philippi He was questioning the disciples of Him saying Whom do pronounce - men to be the Son of man
Ἐλθὼν δὲ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν Υἱὸν τοῦ ἀνθρώπου

Ἐλθὼν  Having  come 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
μέρη  district 
Parse: Noun, Accusative Neuter Plural
Root: μέρος  
Sense: a part.
Καισαρείας  of  Caesarea 
Parse: Noun, Genitive Feminine Singular
Root: Καισάρεια  
Sense: Caesarea of Philippi was situated at the foot of Lebanon near the sources of the Jordan in Gaulanitis, and formerly called Paneas; but afterward being rebuilt by Philip the tetrarch, it was called by him Caesarea, in honour of Tiberias Caesar; subsequently called Neronias by Agrippa II, in honour of Nero.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Φιλίππου  Philippi 
Parse: Noun, Genitive Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
ἠρώτα  He  was  questioning 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἐρωτάω  
Sense: to question.
μαθητὰς  disciples 
Parse: Noun, Accusative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Τίνα  Whom 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular
Root: τίς  
Sense: who, which, what.
λέγουσιν  do  pronounce 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: λέγω 
Sense: to say, to speak.
οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἄνθρωποι  men 
Parse: Noun, Nominative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
ἀνθρώπου  man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.