Matthew 16

After being welcomed among the Gentiles (non-Jews), Jesus returned to his own people. There he faced rejection again.

The leaders asked Jesus for a sign from heaven (Matthew 16:1). Jesus made a wordplay with their request. They could read signs in the sky to predict the weather (the Greek word ouranos means both “sky” and “heaven”). But they failed to recognize the Messiah, even though many signs had already been given (see 11:1–6).

The signs of the times were Jesus himself and the miracles he performed (see Matthew 16:4; 11:2–6; 12:28).

Jesus had shown his disciples that he is the true "bread of life" (15:32–39; John 6:35, 48). In contrast, the Jewish leaders taught things that were wrong. Their false teaching spread everywhere, like yeast (or leaven) spreads through bread dough (see study note on Matt 16:11–12).

Leaven (or yeast) often symbolizes sin and evil (see Exodus 12:8, 15; Leviticus 6:16–17; Galatians 5:9). Here, it represents how deceptive teaching spreads.

Caesarea Philippi was about forty kilometers (twenty-five miles) north of Capernaum. It had many shrines (holy places) dedicated to Pan, the Roman god of nature.

• Some, like Herod Antipas, thought Jesus was John the Baptist raised from the dead (Matthew 14:1–2).

• Others expected Elijah to return before the Messiah came (11:14; 17:10–12; Malachi 3:1; 4:5–6).

• Jeremiah or one of the prophets: Some thought Jesus was Jeremiah or another prophet. Certain Jews believed Jeremiah would rise again (see 2 Maccabees 15:13–16). Because Jesus spoke strongly on sensitive issues (Matthew 5:17; 15:1–20), some thought he was Jeremiah.

  At this point, people did not yet understand that Jesus was the Messiah (God’s chosen one).

Peter acknowledges Jesus as "the Christ, the Son of the living God" (Matthew 3:17). This showed that God had opened Peter’s eyes through faith (see 11:25–27; 14:33; 27:54).

God revealed to Peter his plan for saving people through Jesus, the Messiah. This moment of revelation was key in showing God's will for humanity (see Galatians 1:16; 3:23; Ephesians 3:5).

• In Greek, Peter’s name is Petros, which means “rock” or “stone.” When Jesus says, on this rock (Greek petra), he is making a play on words between Peter’s name (Petros) and the word for rock (petra).

  Peter was the foundational "rock" because he was the first to confess Jesus as the Christ and was leader of the apostles. He was the "founding member" of the Church (see Ephesians 2:20–22; Revelation 21:14).

  Some scholars think Jesus was talking about himself when he mentioned this rock. But it seems Jesus was referring to Peter or Peter's confession. However, it is clearly the church of Jesus, not of Peter. Jesus himself will build it. So, later church leaders do not need to get their authority from Peter.

• Matthew is the only gospel writer who uses the term "church" (also Matthew 18:17). Here, it means "the community of God’s people" rather than the expanded idea of an organized church.

• will not prevail against it: The church will not be defeated by Satan's attacks (see Matthew 11:12; 13:24–30, 36–43).

• Keys symbolize access to special knowledge that gives someone authority (see Matthew 13:16–17; 23:13; Isaiah 22:22; Revelation 3:7).

• bind … loose: Jesus gave Peter (and later the rest of the twelve apostles, Matthew 18:18) the authority to teach God's will as Jesus Christ revealed it (13:52; 18:15–20; 23:2–12; 28:16–20).

• will be: You could also translate this as will have been. This emphasizes that God’s sovereign decision comes first.

• This is the first of three times Jesus told his disciples that he would suffer. He said he would be betrayed, crucified, and killed (see also Matthew 17:22–23; 20:18–19). Each of these predictions also taught a lesson about the cost of following him (see 16:24–27; 20:20–28).

• The suffering of Jesus was part of God’s plan and was necessary for the Messiah (see 17:12).

Jesus was now officially recognized by his disciples as the Messiah. He then began to reveal a surprising part of his mission. He must suffer before entering his glory (Matthew 16:21–23). Those who follow him will also face suffering (16:24–28).

began to rebuke Him: Peter realized that Jesus was God's Messiah. But he did not understand that the Messiah had to suffer.

• Just as Satan tempted Jesus to take royal privileges without first going to the cross (see Matthew 4:8–10), so now Jesus saw Peter’s words as stirred up by satanic forces.

• a stumbling block: This is something that causes a person to fall.

• deny … take up … follow: These three commands symbolize an extreme commitment. They mean confessing sins to God with humility, giving personal goals to God, and living by his will (see also Matthew 5:20; 10:34–39; 18:1–5; 20:20–28).

• take up his cross: This is a metaphor for devotion (see Luke 9:23). It is not necessarily a command to die for one's faith, though that is always a possibility for the disciples of Jesus (Matthew 5:10–12; 10:21).

• Matthew uses follow both literally (see Matthew 9:19; 26:58) and as a metaphor. Metaphorically, it shows interest in a teacher (4:25; 8:1, 10; 12:15; 14:13; 19:2; 20:29; 21:9) or personal loyalty to Jesus. This involves him summoning, a response to commit, and significant ongoing struggles (4:20, 22; 8:19, 22–23; 9:9; 10:38; 16:24; 19:21, 27).

The disciples of Jesus need to give up control of their own lives, even being willing to suffer or die for him. Jesus promised that those who follow him in this way may suffer now, but at the final judgment God will show them to be right, clear away every false charge, and welcome them into his kingdom with honor (see 1 Peter 2:23).

His soul: "Soul" and "life" (Matthew 16:25) both translate the same Greek word psuchē. It refers to the essence or being of a person—the self.

The command to deny oneself and follow Jesus has its basis in the fact that Jesus will return to judge all people according to what they have done (see Matthew 19:28; 24:29–31; 25:31; Psalm 62:12; Proverbs 24:12).

• This saying might refer to:

  1. the transfiguration that follows (Matthwe 17:1–13);

  2. the death and resurrection of Jesus Christ (27:50–53; 28:1–10);

  3. Pentecost (Acts 2:1–47);

  4. the destruction of Jerusalem in AD 70 (Matt 24:1–31);

  5. the future second coming of Christ (24:29–31); or

  6. an ongoing revelation of God’s kingdom, including worldwide evangelism.

  In the fourth view, coming would mean "coming in judgment" on sinful Israel.

• The term Son of Man (16:27–28) creates an inclusio (bracketing expression) with 16:13. This creates a unified section (16:13–28) together around the question of who the Son of Man is. He is the Messiah who would first suffer, then be exalted by God, and finally return as Judge.