Mattityahu 16:22

22 And Kefa took him aside and began to rebuke him, saying, Chas vshalom (G-d forbid)! Adoni, this shall never happen to you!

Mattityahu 16:22 Meaning and Commentary

Matthew 16:22

Then Peter took him
The Arabic version reads it, "called to him": the Ethiopic, "answered him"; and the Syriac, "led him"; he took him aside, by himself; and as the Persic version, "privately said to him", or he took him by the hand in a familiar way, to expostulate with him, and dissuade him from thinking and talking of any such things;

and began to rebuke him:
reprove and chide him, forgetting himself and his distance; though he did it not out of passion and ill will, but out of tenderness and respect; looking upon what Christ had said, unworthy of him, and as what was scarce probable or possible should ever befall him, who was the Son of the living God, and overlooking his resurrection from the dead, and being ignorant at present of the end of Christ's coming into the world, and redemption and salvation by his sufferings and death:

saying, far be it from thee, Lord,
or "Lord, be propitious to thyself", or "spare thyself": the phrase answers to (dl ox) , often used by the Targumists ^F21 and stands in the Syriac version here. The Septuagint use it in a like sense, in ( Genesis 43:23 ) ( 2 Samuel 23:17 ) ( 1 Chronicles 11:19 ) . Some think the word "God" is to be understood, and the words to be considered, either as a wish, "God be propitious to thee": or "spare thee", that no such thing may ever befall thee; or as an affirmation, "God is propitious to thee", he is not angry and displeased with thee, as ever to suffer any such thing to be done to thee: but it may very well be rendered, by "God forbid"; or as we do, "far be it from thee", as a note of aversion, and abhorrence of the thing spoken of:

this shall not be done unto thee:
expressing his full assurance of it, and his resolution to do all that in him lay to hinder it: he could not see how such an innocent person could be so used by the chief men of the nation; and that the Messiah, from whom so much happiness was expected, could be treated in such a manner, and especially that the Son of the living God should be killed.

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FOOTNOTES:

F21 Targum Hieros. in Gen. xlix. 22. & Targum Onkelos in 1 Sam. xx. 9.

Mattityahu 16:22 In-Context

20 Then Rebbe, Melech HaMoshiach gave the directive to his talmidim that they should tell no one that he was the Rebbe, Melech HaMoshiach.

21 From that point he began to explain to his talmidim that it was necessary that Rebbe, Melech HaMoshiach go to Yerushalayim, and suffer many things from the Zekenim (Elders), and the Rashei Hakohanim (the Chief Priests) and the Sofrim (Scribes) and it was necessary for Moshiach to be killed and have his histalkus (passing), that he would undergo the Techiyas HaMoshiach (Resurrection of Moshiach) on Yom HaShlishi.

22 And Kefa took him aside and began to rebuke him, saying, Chas vshalom (G-d forbid)! Adoni, this shall never happen to you!

23 But Rebbe, Melech HaMoshiach turned and said to Kefa, Get behind me, Hasatan! You are a michshol (stumbling block) to me; for you are not setting your mind on the things of Hashem, but the things of Bnei Adam!

24 Then Rebbe, Melech HaMoshiach said to his talmidim, If anyone wishes to come after me, let him turn in hinnazrut (self-denial), and take up his etz shel hakarav atzmo (tree of self-sacrifice), and follow me.