Mat 16:17, Luk 3:6, 1Cor 15:50 | Barnes | STEP | Verse 17. And Jesus answered--Blessed art thou , Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son . The father of Peter, therefore, was Jona, or Jonas, . Blessed . That is, happy, honoured, evincing a proper spirit, and entitled to the approbation of God. For flesh and blood . This phrase commonly signifies man, (see ; and it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself. "This truth you have not learned from my lowly appearance, from my human nature, from my apparent rank and standing in the world. You, Jews, were expecting to know the Messiah by his external splendour, his pomp and power as a man. But you have not learned me in this manner. I have shown no such indication of my Messiahship. Flesh and blood have not shown it. In spite of my appearance--my lowly state-- my want of resemblance to what you have expected--you have learned it, taught by God." This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret. (o) "flesh and blood" (p) "but my Father"

Matthew 16:17

Verse 17. And Jesus answered--Blessed art thou, Simon Bar-jona is the same as Simon son of Jona. Bar is a Syriac word, signifying son. The father of Peter, therefore, was Jona, or Jonas, Jn 1:42, 21:16,17.

Blessed. That is, happy, honoured, evincing a proper spirit, and entitled to the approbation of God.

For flesh and blood. This phrase commonly signifies man, (see Gal 1:16, Eph 6:12; and it has been commonly supposed that he meant to say that man had not revealed it. But Jesus seems rather to have referred to himself. "This truth you have not learned from my lowly appearance,

from my human nature, from my apparent rank and standing

in the world. You, Jews, were expecting to know the Messiah

by his external splendour, his pomp and power as a man. But

you have not learned me in this manner. I have shown no

such indication of my Messiahship. Flesh and blood have

not shown it. In spite of my appearance--my lowly state--

my want of resemblance to what you have expected--you have

learned it, taught by God."

This they had been taught by his miracles, his instructions, and the direct teachings of God on their minds. To reveal is to make known, or communicate something that was unknown, or secret.

(o) "flesh and blood" 1Cor 2:10, Gal 1:16, Eph 2:8 (p) "but my Father" 1Jn 4:15, 5:20

Luke 3:6

Verse 6. No entry from BARNES for this verse.

(e) "And all flesh" Ps 98:2, Isa 40:5, 52:10, Rom 10:12,18

1 Corinthians 15:50

Verse 50. Now this I say, brethren. "I make this affirmation in regard to this whole subject. I do it as containing the substance of all that I have said. I do it in order to prevent all mistake in regard to the nature of the bodies which shall be raised up." This affirmation is made respecting all the dead and all the living, that there must be a material and important change in regard to them before they can be prepared for heaven. Paul had proved in the previous verses that it was possible for God to give us bodies different from those which we now possess; he here affirms, in the most positive manner, that it was indispensable that we should have bodies different from what we now have.

Flesh and blood. Bodies organized as ours now are. "Flesh and blood" denotes such bodies as we have here--bodies that are fragile, weak, liable to disease, subject to pain and death. They are composed of changing particles; to be repaired and strengthened daily; they are subject to decay, and are wasted away by sickness, and of course they cannot be fitted to a world where there shall be no decay and no death.

Cannot inherit. Cannot be admitted as heir to the kingdom of God. The future world of glory is often represented as an heirship. Rom 8:17.

The kingdom of God. Heaven; appropriately called his kingdom, because he shall reign there in undivided and perfect glory for ever.

Neither doth corruption, etc. Neither can that which is in its nature corruptible, and liable to decay, be adapted to a world where all is incorruptible. The apostle here simply states the fact. He does not tell us why it is impossible. It may be because the mode of communication there is not by the bodily senses; it may be because such bodies as ours would not be fitted to relish the pure and exalted pleasures of an incorruptible world; it may be because they would interfere with the exalted worship, the active service, and the sleepless employments of the heavenly world; it may be because such a body is constituted to derive pleasure from objects which shall not be found in heaven. It is adapted to enjoyment in eating and drinking, and the pleasures of the eye, the ear, the taste, the touch; in heaven the soul shall be awake to more elevated and pure enjoyments than these, and, of course, such bodies as we here have would impede our progress and destroy our comforts, and be ill-adapted to all the employments and enjoyments of that heavenly world.