那些日子，**那時**（The Ethiopic version reads, on that day; as if it was on the same day that the deaf man was healed; and so it might be; and on the third day from Christ's coming into those parts; and so is very properly expressed, "in those days"; see ( Mark 7:31 ) , compared with the following verse:）
**群眾甚多**（for the number of men that ate, when the following miracle was wrought, were about four thousand; see ( Mark 8:9 ) . The Vulgate Latin, Arabic, and Ethiopic versions add, "again"; referring to the former miracle of the five thousand, who were fed with five loaves, and two fishes, ( Mark 6:44 ) .），
**又沒有甚麼吃的**（what they might have brought with them being expended, and they in a desert, where nothing was to be had, nor bought for money:），
**耶穌叫門徒來，對他們說**（See Gill on Matthew 15:32）。
【第2節】**我憐憫這群眾**（Christ is a compassionate Saviour both of the bodies and souls of men: he had compassion on the souls of this multitude, and therefore had been teaching them sound doctrine and he had compassion on the bodies of many of them, and had healed them of their diseases; and his bowels yearned towards them all;），
**因為他們同我已經三天，沒有甚麼吃的了**（for if they brought any food with them, it was all spent, and they were in a wilderness, where nothing was to be got; where they had no house to go into, nor bed to lie upon, and no provisions to be bought; and in this case they had been two nights and three days; which showed great affection and zeal in these people, and a close attachment to Christ, in exposing themselves to all these difficulties and hardships, which they seemed to bear with much patience and unconcernedness. The Vulgate Latin, Syriac, Persic, and Ethiopic versions prefix the word "behold" to this clause, as expressing admiration at their stay with him so long in such a place.）。
【第3節】**我若叫他們餓著回家**（Greek, "to their own house", or home; but all the Oriental versions render it as we do, in the plural, "their own houses", or habitations; and it seems from hence that they were now tasting, and at least had had no food all that day, whatever they might have the day before, which it not certain.），
**他們會在路上暈倒**（for want of food their strength will be exhausted, their animal spirits will fail, their nerves will be loosened, they will not be able to perform their journey, or get to the end of it:），
**因為他們中有些人是從遠處來的**（perhaps some had followed him from the coasts of Tyre and Sidon, from whence he came last; and others from Decapolis, through the midst of the borders of which he passed hither; and others from different parts, who had heard of his coming; ( See Gill on Matthew 15:32 )）。
【第4節】**門徒回答他**（The Syriac version renders it, "say unto him"; and the Persic and Ethiopic, "said unto him"; forgetting the late miracle of feeding five thousand with five loaves and two fishes, when they had now a less number, and more provisions:），
**在這曠野，人從哪裡能得餅叫這些人吃飽呢？**（from what place, and by what ways and means can it be thought, that such a quantity of bread can be got at any rate in a desert, as to satisfy so large a number of hungry men? ( See Gill on Matthew 15:33 )）。
【第5節】**耶穌問他們：「你們有多少餅？」**（See Gill on Matthew 15:34）；
**他們說：「七個。」**（Matthew adds, "and a few little fishes", which are here afterwards mentioned.）。
【第6節】**他吩咐群眾坐在地上**（See Gill on Matthew 15:35）；
**拿起這七個餅，祝謝了，就擘開**（See Gill on Matthew 15:36）；
**遞給門徒，叫他們擺在群眾面前**（the multitude,），
**他們就擺在群眾面前**（in which they were obedient to their Lord's commands, though they were so forgetful, unbelieving, and stupid.）。
【第7節】**他們還有幾條小魚**（Which they also acquainted Christ with, and brought out unto him:），
**他祝謝了，就吩咐把魚也擺在他們面前**（It looks, by this account, as if the fishes were blessed, and brake, and distributed separately, alter the blessing, breaking, and distribution of the bread; and so the Syriac version renders it, "upon whom also he blessed"; and the Persic thus, "and he also blessed the fishes"; but, according to Matthew they were both blessed, and brake, and distributed together, as it is highly reasonable to suppose they were both ate together; ( See Gill on Matthew 15:36 )）。
【第8節】**他們都吃了，並且吃飽了**（Christ and his disciples, and the whole multitude: they not only had some, but they had all enough, a full meal. It was surprising that it could be divided so, is that every one should have a bit; but that they should all be satisfied to the full, is amazing:），
**他們收拾剩下的零碎，裝滿了七個籃子**（as many as there were loaves; ( See Gill on Matthew 15:37 )）。
【第9節】**吃的人約有四千**（That is, men, besides women and children, as Matthew observes; ( See Gill on Matthew 15:38 )）。
**耶穌打發他們走了**（some that came dumb, with their speech, and deaf, with their hearing; others that were maimed, with perfect healing of their wounds, and with their limbs sound and whole; others that came lame, he dismissed leaping; and others that were blind, with their sight restored to them, and all of them full.）。
【第10節】**耶穌隨即和門徒上了船**（As soon as ever he had, dismissed the multitude, he took shipping with his disciples; for he was at the sea of Galilee, either at a place near it, or upon the shore of it; see ( Mark 7:31 ) ;），
**來到達馬努他境內**（which Matthew calls, "the coasts of Magdala"; ( See Gill on Matthew 15:39 )。The Arabic version reads it, "Magdal"; and in two of Beza's copies it is read, "Madegada"; but the Syriac version reads, "Dalmanutha"; and the Persic, "Dalmanuth"; and the Ethiopic, "Dalmathy": it was a city in the coasts of Magdala, and is thought by Dr. Lightfoot to be the same with Tzalmon, or Salmon, a place often mentioned F6 in the Jewish writings.）。
【第11節】**法利賽人出來**（Out of their houses; who dwelt in the coasts of Magdala, and parts of Dalmanutha, and came to Jesus, hearing of his being arrived in their neighbourhood:），
**開始與他辯論**（or to dispute with him, it being their manner to carry on disputations by questions and answers. The Persic version has the question they put, and about which they disputed, "if thou art the Christ"; in proof of which they required a sign:），
**向他求一個從天上來的神蹟，試探他**（See Gill on Matthew 16:1）。
【第12節】**耶穌靈裡深深嘆息**（In his human soul; and which shows that he had one, and was subject to grief and sorrow, and all passions and infirmities, excepting sin. This deep sigh was on account of the hardness of their hearts, the malignity of their minds, and insincerity of their intentions; who had no view to come at truth by this inquiry, but to ensnare him:），
**說：「這世代為什麼求神蹟呢？**（when so many have been shown among them, and they will not believe:），
**我實在告訴你們，這世代絕沒有神蹟給他們看。」**（such as they desired; namely, one from heaven. The Evangelist Matthew adds, "but the sign of the Prophet Jonas"; ( See Gill on Matthew 16:4 ), ( See Gill on Matthew 12:40 )）。
【第13節】**他就離開他們**（As a perverse and hardened generation of men, and as such with whom it was not worth while to discourse:），
**又上船**（which brought him over, and waited for him:），
**往對岸去了**（of the sea of Galilee, towards Bethsaida, ( Mark 8:22 )）。
【第14節】**門徒忘了帶餅**（At Dalmanutha, or Magdala, or whatever place in those parts they were at, before they took shipping, as was their usual method.），
**船上除了他們自己，只有一個餅**（for thirteen passengers of them. The Persic version reads the whole thus: "and they forgot to take bread with them, not indeed one loaf, and there was no bread with them in the ship"; ( See Gill on Matthew 16:5 )）。
【第15節】**耶穌囑咐他們**（When they were in the ship, and had just recollected themselves, that they had took no care to bring any provisions with them:），
**說：「你們要謹慎，防備法利賽人的酵和希律的酵。」**（in Matthew, instead of "the leaven of Herod", it is read, "the leaven of the Sadducees": which are either the same, Herod and his courtiers being Sadducees, or favourers of them; or the Sadducees being sticklers for Herod, and his government, which the Pharisees had no good opinion of; or else distinct from one another; and so Christ cautions against the doctrines of the Pharisees, which regarded the traditions of the elders, and of the Sadducees, concerning the resurrection, and of the Herodians, who thought Herod to be the Messiah; and against the unreasonable request and demand of them all to have a sign from heaven, in proof of his own Messiahship; ( See Gill on Matthew 16:6 )）。
【第16節】**他們彼此議論**（Upon Christ's giving this caution, and recollecting with themselves, that they had forgot to buy any provisions, and take with them:），
**說：「這是因為我們沒有餅。」**（that he says these words; tacitly chiding and reproving us, for our want of thought and care; ( See Gill on Matthew 16:7 )）。
【第17節】**耶穌知道了**（As he did immediately, by his omniscience; for as he knew the thoughts and reasonings of the Scribes and Pharisees, ( Matthew 9:4 ) , so he did those of his own disciples:），
**就對他們說：「你們為什麼因為沒有餅而議論呢？**（or imagine that I have given you this caution on that account; or are distressed because this is your case, as if you should be reduced to great difficulties, by reason of your forgetfulness and negligence:），
**你們還不領會，還不明白嗎？**（the meaning of the parabolical expressions, which he had used them to; or his power in providing food for them, and supporting a great number of persons with very little food, of which they had some very late instances:），
**你們的心還是剛硬嗎？**（as after the first miracle; see ( Mark 6:52 ) , for it might have been expected, that by a second miracle of the loaves, their understandings would have been more enlightened, and their faith increased, and that they would have relinquished their gross notions, their anxieties, doubts, and unbelief.）。
【第18節】**你們有眼睛，看不見嗎？**（Meaning perhaps both the eyes of their bodies, and of their understandings: they had bodily eyes, and with them saw the miracles he wrought, and yet took little notice of them; and the eyes of their understandings were enlightened by Christ, and yet saw things but very darkly:），
**有耳朵，聽不見嗎？**（They had their natural hearing, and yet made but little use of it; and did not so diligently attend to the sound of Christ's words: and though they had spiritual ears given them to hear, yet were very dull of, understanding, and taking in things:），
**你們不記得嗎？**（the interpretation of parables formerly given, and the miracles of the loaves lately wrought.）。
【第19節】**我擘開那五個餅給五千人吃的時候**（This, with what follows, chiefly regards the last question:），
**你們收拾了多少籃子的零碎？**（do not you remember? have you forgot what was so lately done? surely you cannot:），
**他們說：「十二個。」**（Their memories were hereby refreshed, and they call to mind the exact number of the baskets of fragments that were taken up, which were above double the number of the loaves, the multitude were fed with.）。
【第20節】**那七個餅給四千人吃的時候**（That is, when seven loaves were broken among four thousand men,），
**你們收拾了多少籃子的零碎？**（this surely you must remember, it being so recent an action, but just done, as it were:），
**他們說：「七個。」**（for this, as yet, could not have slipped their memories; though they had, been reasoning among themselves because of their straitness of provisions, as if these things had never been done.）。
【第21節】**耶穌又對他們說**（Since this was the case, and they so well remembered the miracles he had wrought, and the circumstances of them:），
**你們還不明白嗎？**（my words concerning the leaven of the Pharisees, of the Sadducees, and of Herod, as to imagine I spoke of bread, taken in a literal sense; or that I concerned myself about the scantiness of your provisions, when you, might have learnt from my late miracles, how able I am to support you, if you had not so much as one loaf with you: wherefore it argues great want both of understanding and faith, and shows great stupidity, ignorance, and unbelief, to give such a sense of my words, and to be anxiously concerned on the score of your provisions.）。
【第22節】**他們來到伯賽大**（The city of Andrew, Peter, and Philip, ( John 1:44 ) ; a fishing town, which was situated by the sea of Galilee. Beza's ancient copy, and the Gothic version, wrongly read "Bethany". The Vulgate Latin, Arabic, and Ethiopic versions read, "they came"; Christ, and his twelve apostles, who landed at this place:），
**有人帶一個瞎子來見耶穌**（for Christ had been here before, and was known by the inhabitants of the place; who, as soon as they heard of his arrival, and knowing what miracles were done by him, brought a poor blind man, of their town, to him, to be cured by him:），
**求他摸他**（having heard of, or seen cures performed by him this way. This man is an emblem of such who are spiritually blind: he had no natural sight at all; he could see nothing; he had not the least glimmering of any thing, until he was touched by Christ: so men, in a state of nature, are quite dark, even darkness itself, until they are made light by the Lord: they have no sight, nor sense of themselves, of their sinful, lost, and dangerous estate and condition they are in; they know not because they are blind, that they are wretched, and poor, and miserable, and naked: they have no sight of Christ, neither of the glory of his person, nor of the fulness of his grace, nor of the nature, necessity, and suitability of his salvation: they are quite blind as to any saving knowledge of God in Christ, the way of life and peace by him, and the work of the Spirit of God upon the soul; or with regard to any spiritual experience of the power of Gospel truths, or views of the glories of another world: and as this man seemed to be unconcerned himself about the cure of his blindness, only his friends were affected with his case, and brought him to Christ, and solicited a cure, so it is with unregenerate men, they are insensible of their case, and so thoughtless of it, and unaffected with it, and do not, of themselves, seek for a deliverance out of it; nor do they make use of means for that purpose; but it becomes their friends, relations, and acquaintance, that are spiritual, who know their case, and their need of Christ, and his grace, to bring them to him under the means, and pray unto him, that he would put forth the mighty power of his grace upon them, and give them spiritual sight to see in what a lost condition they are, and their need of him.）。
【第23節】**耶穌拉著瞎子的手**（Not for the sake of touching him, in order to heal him, as they desired, but to be his guide:），
**領他到村外**（to shun all appearance of vain glory and popular applause, being willing to do the miracle in a private manner; and because of the obstinacy and unbelief of the inhabitants of this place, who were not worthy to be witnesses of such a cure; see ( Matthew 11:21 ) ;），
**吐唾沫在他眼睛上**（not as a cause of healing him; for whatever use spittle may be of to such that have weak eyes, it can have no causal influence upon, or be of any service, in a natural way, to a blind man to restore his sight unto him:），
**按手在他身上**（as he sometimes did, when he healed persons of any disorder:），
**問他：「你看見什麼沒有？」**（any object whatever, whether he could perceive he had any sight at all. Christ's taking the blind man by the hand, and leading him out or the town, and spitting on his eyes, and putting his hands upon him, and then asking him if he saw ought, are emblematical of what he does in spiritual conversion, when he turns men from darkness to light: he takes them by the hand, which expresses his condescension, grace, and mercy, and becomes their guide and leader; and a better, and safer guide they cannot have; he brings them by a way they know not, and leads them in paths they had not known before; makes darkness light before them, and crooked things straight, and does not forsake them: he takes them apart, and separates them from the rest of the world; he calls them out from thence to go with him, teaching them, that, when enlightened by him, they should have no fellowship with the unfruitful works of darkness, and the workers of them; for what communion has light with darkness? his putting spittle upon his eyes, may signify the means of grace, the eye salve of the word, which, when attended with a divine power, enlightens the eyes; and which power may be represented here by Christ's putting his hands upon the man; for the Gospel, without the power of Christ, Is insufficient to produce such an effect; but when it is accompanied with that, it always succeeds.）。
【第24節】**他抬頭一看**（This is omitted in the Arabic and Persic versions. The sense is, that he opened his eyelids, and lifted up his eyes, to try if he could see, and he could, and did see again; his sight was returned again, though very imperfectly as yet:），
**說：「我看見人，好像樹木，並且行走。」**（he saw some objects at a little distance from him, which, by their motion, he supposed to be men; otherwise his sight was so imperfect, that he could not have distinguished them from trees: he was capable of discerning the bulk of their bodies, and that they walked, or moved forward; but he could not distinguish the particular parts of their bodies; they seemed to be like trunks of trees, in an erect posture, and which he should have took for such, had it not been for their walking. As this man immediately, upon Christ's putting spittle on his eyes, and laying his hands on him, had sight given him, though it was very obscure and glimmering; so, as soon as ever the Gospel comes with power, it dispels the darkness of the mind, and introduces light; though at first it is but very small; it is let in gradually: the sinner is first convinced of the evil of his actions, and then of the sinfulness of his nature; he first sees the ability and suitability of Christ as a Saviour, and after that his willingness, and his interest in him as such; and all this is commonly before he is so well acquainted with the dignity and infiniteness of his person, as the Son of God: and it is some time before he has his spiritual senses exercised to discern between good and evil, between truth and error; or arrives to a clear and distinct knowledge of Gospel truths, and a stability in them. Hence it is, that such are greatly harassed with Satan's temptations; are disquieted in their souls; are filled with doubts and fears, and are in danger of being imposed upon by false teachers.）。
【第25節】**然後耶穌又按手在他眼睛上**（By the former account it does not appear on what part of him he put his hands; but this determines it; and from hence it seems plain, that he first spit on his eyes, and then closed them, and put his hands on them; which last action of his he repeated, though not the former:），
**他便定睛一看**（This is omitted in the Syriac, Persic, and Ethiopic versions. The Vulgate Latin reads it, "he began to see"; and so Beza's ancient copy: but this he did before, upon the first imposition of hands on him. The Arabic version renders it, "he saw well": this is expressed afterwards. The words are an order, or command of Christ to the man to lift up his eyes, and try again how he could see, and whether any better than before, which he did:），
**就復原了**（his sight was restored to him as before, and he was perfectly cured of his blindness;），
**樣樣都看得清楚了**（or "all things", as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read: he saw every object distinctly, and afar off, as the word used also signifies; he could distinguish men from trees, and trees from men. This man, as before observed, was a very lively emblem of one that is spiritually enlightened by the grace of God: Christ first separated this man from the rest of the multitude; and such are first distinguished from others in election, and redemption, and calling, who are illuminated by the Spirit of God: means were made use of by Christ for healing this man; though the bare actions, without a divine power, would have been insufficient, as the spittle of his mouth, and the imposition of his hands: and, generally speaking, in the illumination of a sinner the word of Christ's mouth is a means; though this, without the efficacy of his grace, is not of itself sufficient. This man, upon his first reception of sight, had a very dim, obscure, and imperfect view of things; could not well distinguish one thing from another, though he saw. As at first conversion, the enlightened soul has but a very glimmering view of things, particularly of Christ, the glory and fulness of his person, the efficacy of his blood, the excellency of his righteousness, of his ability, willingness, and suitability as a Saviour; and especially of those doctrines of the Gospel, that are more sublime and distinguishing. But as this man afterwards had a more clear, and distinct view of objects; so it is with true believers in Christ; their shining light increases, and shines more and more unto the perfect day. For Gospel light at present is not perfect in any such who have the clearest views of things, have some darkness and imperfection in them; though they may be said to see all things clearly in comparison of what they sometimes did, and others do: particularly saints, under the Gospel dispensation see more clearly than those under the legal dispensation did; the object was at a greater distance from them; they saw the promises afar off; and the medium of their sight or through which they saw were obscure types shadows and sacrifices and dark prophecies. Moses, and his law, had a veil over them; but New Testament saints with open face without a veil behold as in a glass the glory of the Lord Jesus and of Gospel truths: indeed, they that know most see things most clearly and speak of them most distinctly know but in part and prophesy but in part in comparison of the beatific vision; when saints shall see face to face and know, as they are known; they now see but through a glass darkly. How clearly will all things be seen in the new Jerusalem state when there will be no need of the light of the sun or moon of ordinances; but Christ, the Lamb will be the everlasting light thereof in which the nations of them that are saved shall walk!）。
【第26節】**耶穌打發他回家**（Which seems to have been in one of the neighbouring villages or was one of the houses scattered about in the fields for the conveniency of rural business.），
**說：「連這村子你也不要進去，也不要告訴村子裡任何人。」**（or "that town", as the Syriac, the town or city of Bethsaida: to any of the inhabitants of the town that he should meet with any where or at any time: the reason of this was not merely or only because Christ would have the miracle concealed; but chiefly because the inhabitants of this place were notorious for their impenitence and unbelief. Christ had done many wonderful works among them and yet they repented not; nor did they believe in him; but despised him, his doctrine and his miracles; and therefore for their neglect and contempt of such means he was determined to withdraw them from them. So Christ sometimes deals with nations cities and towns that disbelieve reject and despise his Gospel; he takes it away from them he orders his ministering servants to preach no more to them; no more to tell them of the good news of life and salvation by him: thus he dealt with the Jews who contradicted and blasphemed and judged themselves or by their conduct made themselves appear to be unworthy of the words of eternal life; he took away the kingdom of God or the Gospel from them and sent it among the Gentiles: and thus he threatened the church of Ephesus for leaving its first love to remove the candlestick out of its place in case of non-repentance; and a grievous judgment it is upon a place and people when God commands the clouds to rain no rain upon them, ( Isaiah 5:6 ) ; or, in other words when he enjoins his ministers no more to tell, or publish his Gospel to them; he determining to withdraw from them and have no more to do with them; so Christ and his disciples departed from this place, declared in the following verse.）。
【第27節】**耶穌和門徒從伯賽大出來**（From Bethsaida and even from Galilee），
**往腓立比凱撒利亞的村莊去**（in the jurisdiction of Philip, tetrarch of Iturea and Trachonitis; for this Caesarea was rebuilt by him and called so in honour of Tiberius Caesar; and the towns and villages adjacent to it are here intended: ( See Gill on Matthew 16:13 )；），
**在路上他問門徒**（as they were going from Galilee to those parts:），
**說：「人說我是誰？」**（not that he needed any information of this; for he knew not only what was said by men but What was in them; but he put this question, in order to bring out their sense of, and faith in him, and to impart something to them which was necessary they should be acquainted with; ( See Gill on Matthew 16:13 ), where it is read, "whom do men say that I, the son of man am?"）。
【第28節】**他們回答說**（That some said he was），
**有人說是施洗約翰**（which was the opinion of Herod, and others:），
**有人說是以利亞**（that is the "Tishbite", whom the Jews in general expected in person before the coming of the Messiah and imagined that Jesus was he:），
**還有人說是先知中的一位**（as Jeremiah or Isaiah or some other. The Vulgate Latin reads, "as one of the prophets"; and so Beza's ancient copy as in ( Mark 6:15 ) . All spake highly and honourably of him: the people in common did not look upon him as a mean person; they perceived by his doctrine and more especially by his miracles that he was an extraordinary one: the several persons which they differently took him to be and make mention of were such as were of great repute; as John the Baptist, who had lately, been among them and whom all held to be a prophet, and indeed was more than a prophet; and Elias who was so very zealous for the Lord of hosts and wrought many miracles in his day; and whose coming the Jews were in expectation of to usher in the Messiah; and none thought him less than one of the prophets; and all agreed he was an uncommon man; even one raised from the dead as he must be, if he was John the Baptist or Elias or one of the old prophets; but they knew him not at least did not confess him to be the Messiah; he not appearing as a temporal prince, they were taught to believe he would be; ( See Gill on Matthew 16:14 )）。
【第29節】**耶穌又問他們：「那麼，你們說我是誰？」**（It was for the sake of this question he put the former; ( See Gill on Matthew 16:15 )；），
**彼得回答說：「你是基督。」**（the Messiah that was long ago promised and so often prophesied of in the books of Moses and the prophets; and whom the Jews have so much and long expected. This confession of Peter's in which all the apostles agreed with him speaks out what Jesus really was, and exceeds the most exalted sentiments which the people had of him: he was not the harbinger of the Messiah but the Messiah himself; not Elias in whose Spirit his forerunner was to come and did come; nor any one of the prophets; but he who was spoken of by all the holy prophets; which have been since the beginning of the world. Not one of the various opinions of the people being just, and answering the true character of Jesus, he demands the sense of his disciples which is here given by Peter in their name, and which was right; and on account of which he declared Peter blessed and ascribed his knowledge of him not to flesh and blood but to the revelation of his Father. The Syriac and Persic versions add, "the Son of the living God"; and so Beza found it in one ancient copy; but it may be it is only taken from Mt 16:16; ( See Gill on Matthew 16:16 )）。
【第30節】**耶穌就嚴嚴地囑咐他們**（His disciples, after he had declared his approbation of Peter's confession of faith, and signified he would build his church on that rock, and the gates of hell should not prevail against it: and promised Peter the keys of the kingdom of heaven; and that whatsoever was bound, or loosed by him on earth, should be bound and loosed in heaven; which are omitted by Mark, but related by Matthew, ( Matthew 16:17-19 ) : after this he gave a strict and severe charge,），
**不要把他的事告訴任何人**（that he was the Messiah, and the Son of God; ( See Gill on Matthew 16:20 )）。
【第31節】**從此，他開始教導他們**（For as yet he had said nothing to them about his sufferings and death, at least in express terms; but now they being firmly established in the faith of him, as the Messiah, he thought it proper to inform them,）。
那人子必須受許多苦；這是指他自己，他將被出賣、被逮捕、被捆綁、被擊打、被吐唾沫、被毆打、被鞭打；這些事必須發生，他也必須受這些苦，因為這是神所預定的，並在聖經中預言過的。
並被長老、祭司長和文士棄絕；這些人組成了國家的最高公會，他們就是先知所預言的那些建造者，他將被他們棄絕（詩篇118:22）。
並被殺害；以暴力的方式；他的生命將被強行奪去，沒有法律，也沒有公義。
並在三天後復活；不是在三天結束之後，而是在第四天，而是在第三天來臨之後；也就是說，「在第三天」，正如敘利亞文、阿拉伯文、波斯文和衣索比亞文譯本所讀的；甚至法利賽人自己也這樣理解基督（馬太福音27:63-64）；因此，「八天之後」這個短語被用來指第八天來臨，或者一周後的同一天；參閱路加福音9:28與馬太福音17:1（約翰福音20:26）的比較。
【第32節】他明說這話，是關於他的受苦、死亡和從死裡復活。他不僅在眾人面前說，而且用平白的言語，沒有比喻；因此，他們可以清楚地理解，也確實理解了；他這樣說，正如這個詞所能承受的，不僅非常自由，而且大膽，帶著無畏的勇氣，心無所懼；絲毫沒有因將要臨到他身上的事而氣餒，也沒有表現出任何擔憂或恐懼。
彼得就拉著他，開始責備他。彼得可能特別關心基督如此自由和公開地講述他的受苦和死亡，因為他剛才告訴彼得，他將擁有天國的鑰匙；彼得可能因此理解為在彌賽亞所期望的屬世國度中擔任高位；而立刻聽到他的受苦和死亡，使他情緒低落，希望破滅，並使他陷入無法擺脫的困境；因此他把基督拉到一邊，非常熱切地與他爭辯他所說的話，並為此責備他，懇求他不要想或談論這樣的事情：彼得的話被馬太記錄下來（參閱馬太福音16:22的吉爾注釋）。
【第33節】耶穌轉過身來，對彼得表示迅速的不滿。
又看著門徒；他同時把目光投向他們，並在臉上向他們表達了同樣的不悅，因為他們也持同樣的想法。
他責備彼得說：「撒但，退我後邊去吧！因為你不體貼神的事。」這些事是符合神的旨意的，正如基督的受苦一樣：它們是根據他旨意的定旨而定的；是他旨意和籌算中已經決定的；是他已在真理的聖經中宣告將會發生的；而且根據這些經文，他自己將在其中扮演重要角色（以賽亞書53:6, 53:10）；藉此，他所有的神聖屬性都將得到榮耀，因此可以說這些是「神的事」；這些事應當被體貼、思想和關注，因為它們是極其重要和關鍵的事。雖然使徒彼得在舊約書卷中多次讀到這些事；但他要麼沒有清楚地理解它們是神的旨意；要麼此時它們已大大超出他的視野，他的心思被屬世國度的觀念，以及世俗的榮譽和顯赫所佔據。因此，接下來說：
只體貼人的事；正如基督是屬世君王的觀念，他將建立一個屬世的國度，將猶太人從羅馬的軛下解救出來，並使他的子民，特別是他的門徒這些蒙恩寵的人，享有世上一切豐盛的幸福：這些都是人所設計的方案，符合人的墮落本性與肉體傾向；而這些事此時過多地佔據了彼得的心思。因此，主以非常嚴厲卻公正的方式責備他；因為他最敏感的部分被觸動了，他被勸阻不要去做他心所嚮往、他為此來到世上的事；他強烈的憤怒表現為使用了一個他從未對魔鬼以外的任何人使用過的詞語（馬太福音4:10）；（參閱馬太福音16:23的吉爾注釋）。
【第34節】耶穌叫眾人來，他們似乎從加利利、伯賽大和這些地方跟隨他；因為基督與門徒的這次談話是在從那裡到該撒利亞腓立比的路上進行的；他們獨自同行，群眾則保持一定距離跟隨；私人談話結束後，基督呼喚或示意眾人走近他。
也叫門徒來；因為他將要說的話，與他們兩者都有關。
若有人要跟從我；在屬靈的意義上，就像這群人自然地跟隨他一樣，這與作他的門徒是同一回事。
就當捨己，背起他的十字架，來跟從我；這表明他的跟隨者必須捨棄屬世的利益，並像他一樣受許多苦，他剛才才向門徒們說明了這些事；（參閱馬太福音16:24的吉爾注釋）。
【第35節】因為凡要救自己生命的，生命是寶貴的，人所擁有的一切都會為生命付出；自我保存是自然法則；當生命受到威脅或處於危險之中時，每個人都應採取一切合法手段來保存生命：但凡願意在為基督的緣故而獻出生命時，仍想保存生命的人；寧願不獻出生命，而否認基督，放棄對他和他福音的信仰，
必喪掉生命；他現在將無法帶著榮譽和安慰享受生命，更無法在將來帶著平安、喜樂和幸福享受生命，反而將處於第二次死亡的權勢之下。
凡為我與福音喪掉生命的；也就是說，當他被呼召時，他寧願捨棄生命，也不願否認基督和他的福音，
必救了生命；雖然他現在會喪掉生命，但他會在生命復活時再次找到它；因為他將復活得永生；而那些背叛基督的人，將復活得羞辱和永遠的蔑視：這個人將大大優於那些人；他們將死第二次死亡，或靈魂和身體都在地獄中被毀滅；而他將與基督永遠活著，享受無盡的喜樂和榮耀；（參閱馬太福音16:25的吉爾注釋）。
【第36節】人就是賺得全世界，在長遠來看，在事情的結果上，有什麼益處呢？那些否認基督和他的福音的人，可能不僅暫時保全了生命，還為自己獲得了巨大的財富。
卻喪掉自己的生命，那有什麼益處呢？如果這有可能實現，而野心勃勃、貪圖世俗的人也渴望如此；但假設他實現了願望，如果以下情況發生在他身上，那在事情的結果上又有什麼用呢？
卻喪掉自己的靈魂呢？靈魂是不朽的、永恆的，而世界及其榮耀都會過去，因此靈魂比整個世界更有價值。世界只能享受一時，而且伴隨著大量的疲勞和麻煩；但靈魂永遠存在；如果它失喪並被定罪，它的痛苦將永遠存在，它的煙霧永遠上升，它的蟲子永不死，它的火永不熄滅；（參閱馬太福音16:26的吉爾注釋）。
【第37節】人還能拿什麼換生命呢？] 來將它從悲慘的境況中解救出來；世上所有的財富，以及整個世界本身，都不能與之等價，也不能作為足夠的贖金；財富在忿怒的日子無益，也不能將靈魂從定罪和毀滅中解救出來：因此，即使他擁有整個世界，他也無法用它來贖回自己的靈魂；他也沒有其他東西可以為此付出，因此它已無法挽回：（參閱馬太福音16:26的吉爾注釋）。
【第38節】凡在這淫亂罪惡的世代，因我，就是因我受苦、被釘十字架、被處死，這些他之前一直在談論的事：凡因十字架的羞辱和懼怕人，而以基督為恥，不敢承認對他的信心，卻將其隱藏起來的人：
和我的話為恥的；指福音的教義，藉著他的血罪得赦免，藉著他的義稱義，以及唯獨藉著他得救，以及與他相關或與這些教義相關的每一個真理；
在這淫亂罪惡的世代；這世代在道德和屬靈上都是如此；因為肉體和屬靈的淫亂在他們中間盛行。特別是文士和法利賽人，用他們錯誤的解釋玷污了神的話語，他們這樣做是極其罪惡的；他們的權威如此之大，以至於很少有人敢於反駁他們，或宣稱與他們相反的教義。因此，我們的主向他的門徒和跟隨者保證，如果他們被這些人嚇倒，不敢自由公開地承認他和他福音，這將表明他們以兩者為恥，
人子在祂父的榮耀裡降臨的時候，也要以那人為恥；他不會承認那人是他的；他不會理會那人；他不會承認那人的名字；而是，像一個他以之為恥的人一樣，他會轉身離開他；甚至不看他一眼，也不對他說一句有利的話，或為他說一句話；而是命令他離開他，如同作惡的人：他將這樣做，
同聖天使降臨的時候；他將與聖天使一同從天上降臨，並被他差遣在地上；（參閱馬太福音16:27的吉爾注釋）。