Down to Earth But Heavenly Minded

What Does Matthew Chapter 16 Mean?

Matthew 16 begins with another confrontation between Jesus and some of Israel’s religious leaders. A group of Pharisees and Sadducees approach Jesus together. This is unusual, since the two sects don’t agree on more than the most basic points of theology. Their demand to Jesus is for another sign from heaven (Matthew 12:13–14, 22). Jesus points out they can read basic signs in the skies to predict weather. However, they refuse to recognize obvious signs such as the many miracles He has already accomplished. He declares He will not give them any sign but that of Jonah (Jonah 1:17), who was swallowed by the great fish and restored on the third day (Matthew 16:1–4).

Jesus and the disciples get in a boat again to cross the Sea of Galilee, perhaps to gain space away from Jewish religious leaders. The disciples realize they have forgotten to bring bread for this trip. Jesus, apparently still thinking about His exchange with the Pharisees and Sadducees, warns the disciples to watch out for the “leaven” of those religious leaders. Leaven, or yeast, was often used as a metaphor for sin: something tiny which could thoroughly infiltrate and change whatever it entered. The disciples wonder if Jesus is upset because they forgot the bread (Matthew 16:5–7).

Instead, Jesus becomes upset about their small faith and focus on earthly bread. He reminds them that they were present—twice—when He fed thousands of people from just a few loaves (Matthew 14:13–21; 15:34–38). There’s no reason they should be so worried about food as to miss such an obvious metaphor. He warns them again about the false teaching of the Pharisees and Sadducees (Matthew 16:8–12).

Jesus and the disciples travel north about 25 miles from the Sea of Galilee to Caesarea Philippi. There, Jesus asks them who the people say He is. By this, He means the general opinion of the public. The disciples report that some people think He is the return of a great prophet, others that He is somehow John the Baptist. Making an important contrast between “popular opinion” and “personal belief,” Jesus asks who the disciples say He is. Peter answers for the group: “You are the Christ, the Son of the living God” (Matthew 16:13–16).

This results in an enthusiastic response, with Jesus saying God the Father has revealed the truth to Peter. Jesus then makes a wordplay out of Peter’s name, using two different Greek words. One, referring to Peter, means “a stone or a rock.” The other, referring to the substance on which the church will be built, refers to “rock” as a substance or a material. On Peter’s statement—the belief he expressed—Jesus says He will build His earthly church. The gates of hell won’t prevail against it. Jesus tells Peter he will be given the keys of the kingdom of heaven. Whatever the disciples bind or loose on earth will be bound or loosed in heaven (Matthew 16:17–19).

Surprisingly, Jesus then tells this group of men not to tell others about His role as Messiah, just yet. Jesus is aware that the people are hungry for a victorious, earthly Messiah. They are likely to revolt against Rome, based on how they’ve responded to Jesus in the past (John 6:15). For that reason, widespread proclamation of His role needs to wait (Matthew 16:20).

Jesus, who has limited His travels and ministry mostly to the region of Galilee in northern Israel, begins to show the disciples that He must go to Jerusalem. This is literally the headquarters—the home territory—of the enemies who hate Him the most. He predicts He will suffer many things from those elders, chief priests, and scribes. Ultimately, He will even be killed. Of course, Jesus also mentions that He will be raised on the third day (Matthew 16:21).

Peter seems to have gained too much confidence from Jesus’ recent praise. He does not merely disagree with Jesus, he rebukes Him. Peter is scolding the same Man he recently identified as Messiah, because Jesus is not meeting Peter’s expectations. In what must have been a devastating reply to Peter, Jesus shockingly refers to Peter as Satan. Peter’s mind is set on human things, including human preferences and human traditions, and not the things of God (Matthew 16:22–23).

Jesus repeats an earlier message to those gathered nearby. Anyone who would come after Him must take up their cross of self-denial and follow Him. Crucifixion, in that era, evoked concepts like humiliation, dishonor, shame, agony, misery, and death. Christ is not speaking about tolerating minor inconvenience; He’s speaking of willingness to sacrifice everything associated with the world. Those who live for themselves—clinging to worldly things and earthly ideals—will lose their eternal lives. Those who lose their earthly lives will find true eternal life. Jesus frames this in a common-sense rhetorical question: what good would it be to gain all the temporary things of the world, only to suffer an eternity of loss? Judgment will come, for all people, and those who reject Christ will be lost (Matthew 16:24–27).

The final comment made by Jesus in this chapter is a reference to “some” of these disciples seeing Him coming into His kingdom before they die (Matthew 16:28). This is a reference to the transfiguration: the very next thing described by Matthew (Matthew 17:1–2). In that event, Peter, James, and John will witness a glorified scene which foreshadows Jesus’ rule on earth.

Chapter Context
Matthew 16 finds Jesus returned from the Gentile regions, only to be immediately confronted by another group of Jewish religious leaders. Yet again, these men prove they are insincere: no amount of evidence will ever be enough for them. After a dramatic discussion about Jesus’ role as Messiah, Jesus indicates that those who would come after Him must take up their crosses and follow Him. His references to some seeing the Son of Man coming in His kingdom will be fulfilled at the beginning of chapter 17, in an event known as the transfiguration.

Verse By Verse

Verse 1 And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven.

Jesus and His disciples have returned to the west side of the Sea of Galilee after spending some time in the region of the Gentiles (Matthew 15:21). Matthew next records that Jesus is approached by a group of Jewish religious leaders that includes both Pharisees and Sadducees. This is noteworthy since these two sects did not get along easily. They often openly opposed each other. The Pharisees were Israel’s teachers, with the closest connection to the people. The Sadducees held political power and were found mostly in and around Jerusalem. The fact that they approach Jesus together may show that they had unified to oppose this threat to their power and the status quo in Israel.

Based on other incidents, it’s clear these men did not come to sincerely ask for evidence that Jesus was the Messiah (Matthew 12:1–2; 9–10, 24). Rather, they came hoping to catch Him doing something for which they could discredit Him or end His public ministry. These men are already aware of many miraculous acts done by Jesus (Matthew 12:13–14, 22), including healing diseases and afflictions, and casting out demons. Ignoring all evidence, while asking for more, is a sign of dishonesty.

Performing at the beck and call of hardened skeptics is not part of Jesus’ mission; He will not satisfy their request.

Verse 2 He answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’

A group of Jewish religious leaders, composed of both Pharisees and Sadducees, have approached Jesus to ask for a sign from heaven. Their request implies a demand for supernatural evidence that He is truly the Messiah. In other words, they are asking Him to perform a miracle on demand to earn their belief. Matthew writes they are testing Jesus, likely trying to catch Him doing something they can use to discredit Him; they are not sincerely validating His authority.

This is not the first time some Pharisees have asked Jesus for a sign. Matthew records Jesus’ response to the same request in chapter 12. There He said that a “evil and adulterous generation asks for a sign” (Matthew 12:39). In the following verses, though, Jesus points out that these men have already missed the signs they have been given (John 5:39–40).

He begins by showing these men are capable of distinguishing basic signs of the weather. These words parallel a common expression in English: “Red sky in the morning, sailor take warning; red sky at night, sailor’s delight.” Jesus’ point is that common sense and experience lead to some obvious conclusions. One does not need excessive information to understand what’s clearly happening. Jesus is not describing superstition or supernatural events, only the common patterns of clouds and storms observable by all people.

Those who can read such signs, and who have seen Jesus’ other miracles, have no reason to need even more proof.

Verse 3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.

Some Pharisees and Sadducees had approached Jesus together to ask Him for a “sign from heaven.” They want Him to perform some miraculous work to back up claims He was the Messiah. Since these two groups of religious leaders often opposed each other, it is a sign of their urgent concern about Jesus that they are cooperating to discredit Him.

Jesus has pointed out that some signs require nothing more than common sense to interpret. Basic weather is an example. These skeptics who claim they have not seen enough from Jesus can notice weather patterns in the sky to determine whether it will be fair or stormy. Jesus’ words in verses two and three echo a common expression in English: “red sky in the morning, sailor take warning; red sky at night, sailor’s delight.” Typical patterns in nature lead to obvious general conclusions.

Despite their ability to recognize these weather patterns, the religious leaders have apparently not chosen to recognize the “signs of the times.” They have witnessed Jesus’ miraculous healings and casting out of demons (Matthew 12:13–14, 22). They have read the words of Isaiah (Isaiah 35:5–6; 61:1–2) and seen them come to life before their eyes. As Jesus described His work to John the Baptist, “the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them” (Matthew 11:5).

These men are not suffering from a lack of evidence. They are suffering from stubbornness. Their refusal (John 5:39–40) to recognize Jesus as Messiah is insincere, and it’s why Jesus refuses to satisfy their request. He’s not going to perform for them, on a whim, and when it won’t matter, anyway.

Verse 4 An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah.” So he left them and departed.

Jesus is reacting to a request from some Pharisees and Sadducees; they have demanded a miraculous sign to validate the claims that Jesus is the long-promised Messiah of Israel (Matthew 16:1–3). They are asking this, apparently, to trip Him up, to test Him, to catch Him doing something they can use to discredit Him and stop His ministry (Matthew 12:9–10).

Rather than agree, Jesus points out they have missed all the “signs of the times” which already played in front of their eyes. In prior verses, Jesus made a comparison to signs of weather: clear and obvious things which could easily be understood. Ignoring the miracles of Jesus means these critics have seen the signs and refused to believe (John 5:39–40). The one who heals the lame and gives sight to the blind, Jesus, has been fulfilling prophecies (Isaiah 35:5–6; 61:1–2), and they ought to know as much. The truth is, they have not missed the truth, but ignored it.

As with a similar request in Matthew 12:38, Jesus refuses to comply. Instead, He notes that it’s a sign of a depraved culture to ignore evidence while demanding even more. In this, Christ condemns not just the men standing before Him but the people they represent: the generation of His day. He calls the people evil and adulterous for wanting more and more evidence that He is the Messiah. They are evil in their refusal to believe the obvious truth. Jesus uses the metaphor for spiritual unfaithfulness from the Old Testament, adultery, which God so often used for Israel’s worship of false gods. Like them, Jesus says, His generation wants religious experiences and miraculous entertainment despite being offered the truth, which is Christ, the Son of God, Himself (John 14:6).

Jesus declares that His generation will receive no additional signs, except for one: the sign of Jonah. What is the sign of Jonah? Jesus gave more detail about it when answering the same request once before, “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:40). It will become clear after Jesus’ death, burial, and resurrection that the most powerful sign He can offer to those who are asking is to return from dead on the third day as Jonah returned from the “dead” after three days’ “burial” in the sea. If that sign cannot convince these religious leaders, nothing can (Luke 16:31).

Context Summary
Matthew 16:1–4 describes Jesus’ confrontation with a group of Pharisees and Sadducees asking for a sign from heaven—a miracle. He points out that they can read the signs of the weather, but stubbornly won’t recognize the signs He has already performed. The demand for even more evidence, when so much is already provided, is the sign of a spiritually bankrupt approach. The only sign Jesus tells such people to expect is the sign of Jonah. This is a reference to His impending death, followed three days later by resurrection.

Verse 5 When the disciples reached the other side, they had forgotten to bring any bread.

Jesus had just had another confrontation with a group of Jewish religious leaders (Matthew 16:4). In reporting the same conversation, Mark said that Jesus “sighed deeply in his spirit” when answering them (Mark 8:12). Following that conversation, Jesus and the disciples got into the boat and sailed again to the other side of the Sea of Galilee. The following verse will show, though, that Jesus is still thinking about the Pharisees and Sadducees.

The disciples, though, are thinking about bread. More specifically, they have realized they did not pack enough bread for this trip. They might be concerned Jesus will be upset about their poor planning. Instead, He will be concerned about the focus of their hearts and minds.

Verse 6 Jesus said to them, “Watch and beware of the leaven of the Pharisees and Sadducees.”

This comment comes during a trip across the sea of Galilee (Matthew 16:5), following another a confrontation between Jesus and His critics. Earlier, a group of Pharisees and Sadducees approached Him to demand a miracle. He responded that He’d give them no more signs, other than the sign of Jonah, referring to His own death and resurrection (Matthew 16:1–4). The disciples, meanwhile, realize that they have failed to pack bread for this trip. Whether they say so to Him, or not, the men assume that Jesus’ reference to leaven is in response to their concern over bread.

This, however, is not what Jesus means. Yeast was often used as a metaphor for evil in Jewish teaching. Not because it was unclean, or inedible, but because yeast begins as a very small thing, growing larger and larger within the bread. A tiny amount of yeast, relatively speaking, can affect a large quantity of bread. This is why the Old Testament law sometimes required Israelites to eat unleavened bread: bread with no yeast.

Christ is giving a warning about just how dangerous the errors of the Pharisees and Sadducees really are. Following those ideas could lead to enormously wrong beliefs for the people. Given that they’re thinking about edible bread, this is not the interpretation the disciples first assume.

Verse 7 And they began discussing it among themselves, saying, “We brought no bread.”

Jesus and His disciples have travelled once more across the Sea of Galilee (Matthew 16:5). He seems to still be thinking about His most recent confrontation with the Pharisees and Sadducees (Matthew 16:1–4). The disciples are not. Instead, they have realized they forgot to pack bread and are concerned about that. Whether they spoke up about bread, Scripture does not say.

All we know is that Jesus told the disciples to “watch and beware of the leaven of the Pharisees and Sadducees” (Matthew 16:6). Leaven is an agent used to make bread rise, such as yeast. This was often used in Jewish teaching as a metaphor for evil. The substance itself is not unclean; the symbolism is because leaven is something seemingly small, which thoroughly infiltrates and changes whatever it touches. Christ is warning His disciples that the false teaching of the Pharisees and Sadducees could grow to overwhelm the truth as it was understood by the people.

For their part, the disciples’ response could come across as comical, if Jesus did not react to it so harshly. They are pre-occupied with the most mundane of concerns: food. They have realized they forgot to pack bread for this trip. When they hear Jesus mention “leaven,” they immediately conclude He is speaking about that. Or, that He’s warning them not to eat something from those religious leaders.

Jesus’ response will reveal that, even in this misunderstanding, the root issue is a lack of faith. He’s provided bread before, so there’s no reason for them to be so worried about food (Matthew 16:8–10).

Verse 8 But Jesus, aware of this, said, “O you of little faith, why are you discussing among yourselves the fact that you have no bread?

What seems like a simple, even humorous misunderstanding earned a surprising reaction from Jesus. The disciples realized they forgot to pack bread for their latest trip to the other side of the Sea of Galilee. They are discussing that when Jesus turns to them and warns them to beware of the leaven of the Pharisees and Sadducees (Matthew 16:5–6). The disciples, because He mentioned leaven, assume Jesus is upset they forgot the bread. Or, that He’s warning them not to eat bread obtained from those religious leaders.

Instead of finding humor in this mistake, Jesus finds more evidence of the disciples’ lack of faith. He asks why they are even talking about having no bread. The fact that they are shows that their first concern is their hunger. As Jesus will remind them in the following verses, He has amply demonstrated that He can feed thousands from small amounts of food (Matthew 16:9–10). Figuring out what they will eat should be the last thing the disciples are worrying about when He is with them.

Every modern-day reader of this passage can identify with the disciples. We all tend to become preoccupied with our most basic problems, rather than listening for what the Provider would say to us about what truly matters. The disciples are missing a spiritual lesson thanks to their preoccupations, which is something all believers do at times. What stings about this is knowing that Jesus just castigated others for ignoring prior miracles—and the disciples are forgetting about His miracles (Matthew 14:13–21) when the worry about bread.

Verse 9 Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered?

Jesus asks the disciples a question which could easily be translated as “don’t you get it, yet?” They have been so preoccupied with food that when Jesus warned them about false teaching, they decided He must be upset about their failure to pack bread. In response, Jesus called them men of little faith. His concern is that they’re distracted by something which their own experience clearly says is no big deal. He recently rebuked critics for ignoring miracles when they questioned Him (Matthew 16:1–4). The disciples aren’t being stubborn, but their distraction is also based in forgetting what they’ve already seen.

And so, Christ reminds them of events they were present for. These men saw Him feed five thousand men, plus women and children, from just five loaves of bread. Matthew records this event in Matthew 14:13–21. It had taken place recently. Jesus had told the disciples to feed the crowd. Their response had been that they had only a tiny amount of food. From those meager supplies, Jesus distributed to the disciples enough bread for all those thousands of people. He reminds them now of the twelve baskets of leftovers they gathered up after every person had eaten his or her fill.

The implication is crystal clear. Why would the disciples be worrying about bread when they have seen Him feed thousands in this way? More importantly, why would anxiety about bread override understanding what He was trying to teach them right now about the Pharisees and Sadducees (Matthew 16:5–8)?

Verse 10 Or the seven loaves for the four thousand, and how many baskets you gathered?

The disciples are concerned about bread—so much so that they misinterpret a spiritual metaphor from Jesus (Matthew 16:5–9). His frustration comes due to two events which should be fresh in their minds. Twice, Christ fed thousands of people from just a few loaves of bread. He mentioned the first event in the previous verse (Matthew 14:13–21) and now mentions the second, which likely took place only days earlier (Matthew 15:32–39). In both, the disciples saw Jesus feed thousands of men, women, and children from barely enough food for a single meal. In fact, the disciples were not only present, they distributed the food and collected many baskets of leftovers.

Jesus’ rhetorical question is likely one He had often, for both His earliest followers and those who claim His name today: Why are you worrying about bread when I am with you? He called the disciples men of little faith and His meaning is clear. They are missing truths He wants to teach, because they are preoccupied with simple needs and personal failures. How often have any of us done something painfully similar?

Verse 11 How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.”

Jesus drives home His point about the small faith of the disciples. He has given a warning of enormous importance: to avoid “the leaven” of the Pharisees and the Sadducees. By their response, Jesus’ followers have revealed they are preoccupied with something of tiny importance: they didn’t bring bread for the trip. Their anxious focus on the lack of bread caused them to misunderstand Jesus’ vital teaching (Matthew 16:5–10).

The fact that it’s bread, of all things, which trips these men up is part of Christ’s frustration. In recent verses, Jesus reminded them about the two occasions where He turned tiny amounts of bread into enough for thousands of people. These men were present, handed out bread, and they gathered up leftovers in both instances (Matthew 14:13–21; 15:32–39). Of all the people alive on the earth at that moment, these twelve men should have been most reassured that Jesus could provide bread for them whenever it was needed.

This gives us context for Jesus’ clear frustration: how can you not understand this? Of all the spiritual metaphors to misinterpret, this (Matthew 16:6) is not one the disciples should have missed. Before we sneer at the disciples, however, we should keep in mind how often we all do the same. Focused on our anxiety, we sometimes miss what God was providing for us in the moment.

To be sure the lesson is not lost, Jesus repeats the symbol. Leaven, or yeast, was often used as a metaphor for evil in Jewish teaching. The reason for this is yeast’s ability to totally saturate a large quantity of dough, despite being very small. The effect of that tiny bit of yeast is dramatic. Speaking of sin as “leaven” emphasizes this danger. Even the “tiny” wrong teachings from the Jewish religious leaders would grow, and had grown, to lead a generation of Israelites away from faith in the Messiah.

Verse 12 Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

Finally, the disciples understood their mistake (Matthew 16:5–11). We might be tempted to laugh at them so thoroughly missing the point. We can overcome that temptation by remembering all the times we have been so focused on our own anxiety that we missed what God was clearly showing us. Human anxiety is normal, which is why Scripture so often seeks to reassure us (John 16:32–33; 2 Corinthians 5:6). But worry is also distracting; the more readily we trust God, the more easily we accomplish His will (Matthew 6:33–34).

The disciples now know Jesus was not talking about food. He was not upset they didn’t pack bread for their trip. He was not worried about what they would eat. He wanted them to be aware of the false teaching of Israel’s religious leaders, and of those who use false assumptions to undermine the truth. This “leaven,” which can infect a person’s entire belief system, would become a life-and-death issue for Jesus and His followers.

Context Summary
Matthew 16:5–12 follows His confrontation with critics demanding yet another miracle as proof of His authority. The disciples mention they have forgotten to pack bread, to which Jesus responds they need to watch out for “the leaven of the Pharisees and Sadducees.” They think He is talking about the missing bread. Jesus challenges their faith. They were present when He fed thousands from a few loaves. Why are they talking about literal bread? He warns them again about the Pharisees and Sadducees, indicating that their teachings are false.

Verse 13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”

Jesus and His disciples have crossed the Sea of Galilee once more (Matthew 16:5) but this time they travel together 25 miles north of Galilee to the district of Caesarea Philippi. The town, at the base of snow-capped Mount Hermon, had previously been dedicated to the worship of Baal and then to the Greek god Pan. Now it had been enlarged and renamed by Herod the Tetrarch in honor of the Roman Caesar, with “Philippi” added to keep it from being confused with the coastal town of Caesarea. The region was now populated mostly by Gentiles. Jesus may have travelled there to be away from Galilee and to focus His attention on His disciples.

Christ begins this exchange by asking His disciples about what they’ve heard from others about who the Son of Man is. “Son of Man” is the name Jesus most often used for Himself. The name not only emphasized His humanity, it was a clear reference to a prophecy about the Messiah in Daniel 7:13–14. Daniel describes one like a “son of man” who was given “dominion and glory and a kingdom, that all peoples, nations, and languages should serve him” (Daniel 7:14).

Verse 14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”

Jesus and His disciples are away from Galilee to the north. Jesus asks them who the people say that He is. Jesus seems to be probing to see if the people, and His own disciples, understand Him to be the Messiah.

The disciples respond that the people are divided in their opinions of who Jesus might be. Based on His teaching and miraculous healing abilities, many think Jesus represents the return or resurrection of one of Israel’s prophets of old, like Elijah or Jeremiah. Others, including Herod Antipas (Matthew 14:2), believe Jesus to be John the Baptist somehow. Jesus has described John the Baptist as the fulfilment of the promise that Elijah would return (Matthew 11:13–14).

The disciples’ response suggests the people who closely followed Him believed Jesus to be a powerful prophet of God. They saw in Him the fulfillment of prophecy. It’s unclear what form, exactly, any of these separate groups expected the Messiah to take. The general assumption, in that era, was that Messiah would be a conquering warrior or political leader. Perhaps some thought the Messiah would be a prophet or would come to power after the return of the prophets. Very few, however, understood Jesus in the way Peter’s view implies (Matthew 16:16).

Verse 15 He said to them, “But who do you say that I am?”

Different groups in Jesus’ era held their own opinions on the concept of a Messiah, or a Promised One. Jesus has asked His disciples about the people’s view of “the son of man,” which His disciples understand as a reference to Jesus Himself. This question might have been aimed at those following Him around Galilee to hear Him preach and see His miracles. Luke’s details from this conversation include Jesus asking, “Who do the crowds say that I am” (Luke 9:18)?

According to the disciples, there are a few common opinions. Some think Jesus is one of the prophets of old, returned in the fulfilment of prophecy. Others think Him to be John the Baptist resurrected—despite that Jesus and John lived at the same time and were about the same age. John had recently been executed by Herod Antipas (Matthew 14:1–12).

Yet, the opinion of the crowd is not really the point of Jesus’ question. He seems to have asked only to set up the idea found in this verse. This pointedly separates popular opinion from personal belief: the emphasis is on this group, not the overall public. Who do these closest followers think Jesus is?

This is a key moment in Matthew’s narrative. Until Jesus’ core followers truly understood His identity, they would not truly understand the gospel. Once they fully knew who He was, they could begin to represent Him to the world (John 16:12–15). Peter’s response in the following verse reveals He understands who Jesus is (Matthew 16:16–17), though almost immediately he will also reveal the limits of his understanding (Matthew 16:21–23).

Verse 16 Simon Peter replied, “You are the Christ, the Son of the living God.”

Jesus asked the disciples who the people say He is (Matthew 16:13). They understood the crowds of followers to believe Jesus to be a powerful prophet, maybe even one returned from the dead, or John the Baptist. To contrast that view, Jesus asked the disciples who they say He is (Matthew 16:15).

Peter answers on behalf of the group. Once more, this indicates he has become the informal leader of the Twelve (Matthew 10:1–4). Peter’s answer is simple, straightforward, and emphasizes the center of Jesus’ identity: “You are the Christ, the Son of the living God.”

Despite often acting like a man “of little faith,” according to Jesus (Matthew 14:31; 16:8), Peter has perceived and believed an essential truth about Jesus. The word Christ means “Messiah” or “Anointed One.” Peter doesn’t stop with recognizing that Jesus is the fulfilment of God’s promises for a Savior, he also declares that Jesus is the Son of God, acknowledging that Jesus is, in fact, divine.

Peter and the other disciples still lack complete understanding of why Jesus has come to earth. Peter will shortly prove this and earn a devastating rebuke from Christ (Matthew 16:21–23). Still, this group of close followers is relatively spot-on in their knowledge of who Jesus is. Jesus will make it clear that God the Father has given them this faith.

Verse 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

This is an enthusiastic response to Peter’s answer from the prior verse (Matthew 16:13–16). Christ asked the disciples who they say that He is. Peter responded simply and profoundly, “You are the Christ, the Son of the Living God.” Peter’s answer showed that he understood Jesus to be both the promised Messiah and to be divine. This is exactly what men like Peter should have thought, and Jesus praises him for that confession.

Peter has been labeled “blessed” for understanding and believing this to be true. Jesus uses the equivalent of Peter’s family name, Simon Bar-Jonah, which would literally mean “Simon, son of Jonah.” Making specific reference to Peter’s father emphasizes the point Jesus immediately makes about that knowledge. It did not come from Peter’s earthly father. He also did not come to this conclusion about Jesus out of his own cleverness or careful study.

Rather, Peter’s conviction that Jesus is the Christ was given by Jesus’ Father in heaven. God revealed to Peter and the other disciples that Jesus was His Son. God still participates in revealing the truth about Jesus to those who believe in Him (John 6:44; 16:7–11).

Verse 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.

This verse is often misunderstood because it is often misused. As with other verses, this is partly due to translation. The words written in Greek show a relationship not so obvious in English. Here, Jesus is responding to Peter’s declaration that He is the Christ, the Son of the Living God. He declared Peter blessed for understanding this and insisted this understanding was given to Peter by God the Father (Matthew 16:13–17).

Roman Catholics point to what Jesus says here as evidence that Jesus established Peter as the first holder of a special office in the church on earth. They believe Peter to have been the first Pope, that Jesus gave him a spiritual authority over the other disciples and all believers in this moment. According to that claim, the “rock” Jesus will build on is Peter, himself.

However, there is an element of wordplay involved here. As written in Greek, Peter’s name is Petros, meaning “a rock” or “a stone,” and the word Jesus uses for the foundation is petra, which means “rock” in the sense of a substance or material. Jesus does not say “you are Petros, and on this Petros I will build…” nor does He say, “you are petra, and on this petra I will build.” Rather, He says “you are Petros [a stone], and on this petra [rock] I will build my church.” The rock on which God will establish His church is in the confession Peter has just made: that Jesus is “the Christ, the Son of the living God” (Matthew 16:16).

Peter certainly becomes the leader of the disciples and first spokesman for Christ in the earliest days of the church. Under the power of the Holy Spirit, Peter preaches the initial sermon as the church is born and 3,000 people come to faith in Christ in a single day (Acts 2). Peter, though, is far from infallible and his faith falters on several occasions, both before Christ’s death and resurrection (Matthew 16:23) and during the time of the apostles (Galatians 2:11–14).

However, the church—the collection of all people who come to faith in Christ as Savior––exists only because of the central truth that Jesus is the Messiah, the Son of the living God. That is the power that keeps the gates of hell from overcoming those who are in Christ, His people, the church. Peter plays a vital role for a time, but eventually disappears even from the story of the church’s beginnings after Acts 16. Just as was promised, the foundation of God’s new covenant is not centered around any fallible person or place, but in the hearts and minds of each individual person (Hebrews 8:6–13).

Verse 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

Jesus is still responding to Peter’s simple acknowledgement that Jesus is the Christ––or Messiah––and the Son of the living God. Jesus has said Peter is blessed to understand this, an understanding given to him by God the Father. Jesus then tells Peter that He will build His church on “this rock,” meaning the truth Peter just declared, or the declaration of that truth itself (Matthew 16:13–18).

Now Jesus gives authority to Peter to act on His behalf. He has done this before in sending out the twelve to represent Him in Israel (Matthew 10:5–15). Jesus will give this same authority to all twelve disciples both before and after His resurrection (Matthew 18:18; John 20:23).

Jesus describes the authority He is delegating to them as the “keys to the kingdom of heaven.” He says that whatever they bind or loose on earth will be bound or loosed in heaven. Only the most trusted servant in the household would be given the keys to the doors of the estate. In handing them over, the master of the house would be sharing His authority to open and close, to lock and unlock, the entrance to His home.

Peter and, eventually, the rest of the apostles, are being assigned a crucial role in introducing the gospel to the world. In Christ’s name, they will declare He is the Messiah and that faith in Him is the only entrance into His kingdom. In His name, they will also exercise discipline within the church, setting the standard for both what is true and how that truth will be practiced. When the apostles declare something bound or loosed in Jesus’ name, the power that resides in heaven will respond and make it so.

What Jesus is not doing is freeing the disciples to act on their own wisdom and will as they lead His church in the coming years. He is giving them responsibility, authority, and supernatural power to lead the church according to His will and His teaching.

Verse 20 Then he strictly charged the disciples to tell no one that he was the Christ.

Christian teachers in the modern world exhaust significant time, energy, and resources to declare the gospel. They loudly and persuasively tell all who will hear that Jesus is, in fact, the Christ and the Son of the living God. Peter and the other apostles will spend the remainder of their lives after the resurrection of Jesus travelling far and wide to declare that Jesus is the way of salvation for all who believe.

In this moment, however, Jesus forbids them from telling anyone directly that He is the Christ. Jesus is not unsure whether He will fulfill His mission as the Savior. Nor is Jesus is trying to keep people from knowing who He is. He has publicly displayed all the promised signs of the Messiah and taught as the Messiah. Many have acknowledged His identity (Matthew 9:27; 12:23; 15:22).

So why should the disciples be told not broadcast far and wide exactly who Jesus is? Jesus is sensitive to the weaknesses of the people. If enough became convinced that He was the Messiah—before His prophesied death and resurrection (John 12:32–34)—they would attempt to start a revolution against Rome, to make Him king of Israel (John 6:15). That would be based on a misunderstanding about what the Messiah had come to do on earth. He does not want that.

For now, Jesus seems most interested in allowing Israel’s religious leaders and the people to decide for themselves who they will say that He is, based on His displays of God’s power and His teaching. The floodgates of evangelism will open when the time is right (Acts 1:8).

Matthew 16:13–20 describes a conversation between Jesus and the disciples about His identity. It takes place about 25 miles north of the Sea of Galilee in the district of Caesarea Philippi. Jesus asks who the people say He is and then asks who the disciples say He is. Peter says Jesus is the Christ, the Son of the living God. Jesus says this declaration of faith will be the rock on which He will build His church.

Verse 21 From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.

With this verse, a shift begins in Jesus’ life and ministry, a change that will baffle His followers. To this point, Jesus has kept mainly to the region of Galilee in northern Israel, in addition to travelling to some Gentile regions around Galilee. He has avoided spending much time in Jerusalem, the religious and political heart of Israel. In fact, when He did come into conflict with Jewish religious leaders, He often left the area to keep things from escalating (Matthew 15:21).

Now, though, Jesus begins to show the disciples that time has ended. Instead, shockingly, Jesus begins to tell them that He must go to Jerusalem. He says to them clearly that He will suffer at the hands of the elders, chief priests, and scribes. In fact, He will be killed and then raised on the third day.

We know from the rest of the story that Jesus’ mission was to die as a perfect, sinless sacrifice for the sins of humanity (John 12:32–34). This verse reveals that Jesus knew it also. He understood what must happen to Him for salvation to come, and He would not resist it (John 12:23–28). In their limited knowledge, Peter and the other disciples would resist that idea.

Verse 22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.”

Peter’s earlier statement (Matthew 16:16) showed He knew exactly who Jesus was: the Christ, the Son of the living God. However, Peter also proves that knowing who Jesus was is separate from knowing Jesus’ mission and purpose on earth. As did many in Israel, Peter had specific expectations for what the Messiah was supposed to do. Most of those opinions focused on the restoration of Israel, leading many to see the Promised One as a warrior-king, similar to David. The idea that this figure would be killed by His enemies completely contradicted their traditions and assumptions.

Thanks to that misunderstanding, and not a small amount of pride, Peter attempts to correct His master. After all, Jesus had praised Peter enthusiastically for understanding who He was. He had even given Peter the keys to the kingdom of heaven (Matthew 16:19). Peter seems to be assuring Jesus that His disciples are up to the challenge of defending and supporting Him. Peter tells Jesus boldly that “this will never happen to you.” As happens for so many of us, even today, Peter’s conviction that Jesus is the Son of God does not prevent Him from attempting to “correct” God’s plans.

In addition, it’s clear that Peter’s response is not merely a defense of his own ability. The Greek root term used here is epitimaō, translated as “rebuke,” which carries a sense of reprimand or sharpness. Rebuking someone is not necessarily to speak in anger, and sometimes it’s entirely appropriate (1 Timothy 5:20; Titus 1:13). Still, Peter is not merely correcting Jesus—he’s scolding Him. That might partly explain the cutting response given by Jesus in the next verse (Matthew 16:23).

Verse 23 But he turned and said to Peter, “Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man.”

Peter’s approach to Jesus (Matthew 16:22) would have been inappropriate for any student-teacher relationship in that culture. Disciples simply did not talk to their masters in such a way, directly contradicting them. It should also be shocking that Peter felt comfortable correcting the one he had described as the Christ, the Son of the Living God (Matthew 16:16). That Peter would go so far as to scold Jesus—the Greek term epitimaō implies rebuke and reprimand—speaks to how strongly he was reacting to Jesus’ recent claims (Matthew 16:21).

It was utterly foreign to Peter and the other disciples to think Messiah would willingly allow Himself to be killed by the Jewish religious leaders. In their minds, this simply couldn’t happen. Peter’s knowledge of who Jesus was did not overcome his assumptions about what He would do. Even today, many people become discouraged or disillusioned with Christ when they discover He’s not going to do things exactly as they’d prefer (John 6:65–66).

Jesus’ response to Peter may be even more shocking. Matthew has just reported on the moment in which Jesus praised Peter enthusiastically and declared that Peter now possessed the keys to the kingdom of heaven (Matthew 16:17–19). Now Jesus turns to Peter and says, “Get behind me, Satan!”

Interpreters of this passage sometimes disagree about whether Jesus is literally speaking to Peter, calling him “Satan,” or speaking directly to Satan for his role in confusing Peter. Either is possible since a theme of Satan’s earlier temptations (Matthew 4:1–11) was to interfere with Jesus’ mission as a sacrificial Messiah. One way or the other, this is a devastating response.

Jesus goes further, saying to Peter he is a hindrance and obstacle to Jesus. More than just not helping, Peter is actively getting in the way. Jesus is clear: This is happening because Peter’s mind is on human things and not the things of God.

What are those human things Peter is focused on? Perhaps he is focused on himself and his ability to protect Jesus from harm. As Peter shows in his claim during the Last Supper (John 13:37), and his actions when Jesus is arrested (John 18:10–11), he seems overly confident in his own power. Certainly, Peter and all the others are focused on Jesus’ ability to overthrow the Romans and return Israel to power and prominence. They are also thinking about, on some level, what parts each of them will play when the Messiah establishes His powerful kingdom on earth (Matthew 18:1). They do not yet understand how essential it is for Jesus to suffer and die and be resurrected to complete His mission.

Verse 24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.

Jesus has said that He must be killed by the Jewish religious leaders before being raised on the third day (Matthew 16:21). Now He introduces the idea of crucifixion, though He does not speak of His own. That’s something Jesus will allude to, regarding Himself, later in His ministry (John 12:32–34) when He speaks of execution on a cross in relation to those who would follow Him.

The Roman empire used the horror of crucifixion as one way to keep conquered populations in line, executing criminals and rebels from the lower and slave classes by the thousands. Modern culture often forgets that crucifixion was about much, much more than physically pain. It was an act of violation, public humiliation, control, and torture. Victims were typically stripped naked and beaten. The condemned were forced to carry the crossbeam themselves to the waiting upright part of the cross from which they would be hung. Mockery and insults were flung at them along the way. The crucifixion process was carefully arranged to maximize suffering and draw out death, sometimes taking days. The dead were often left to rot in public view.

In short, references to crucifixion in the ancient world evoked feelings of humiliation, dishonor, misery, and shame. Every person hearing Jesus’ words likely had a vivid picture of this in their minds. That would have made it jarring to hear Jesus use crucifixion in comparison to following Him.

Self-denial was a common enough idea in both Jewish and Greek teaching of the day. Jesus, though, pictured a self-denial that included willing participation in the death of self. In short, nobody who follows Jesus can hold on to even the smallest bit of their own agenda, their own dreams, their own way of living in the world. They must sacrifice every ounce of self if they would choose to walk after Him.

Verse 25 For whoever would save his life will lose it, but whoever loses his life for my sake will find it.

The idea that following Jesus shared anything with crucifixion—the tortuous, humiliating, violating death on a cross—would have shocked the disciples. Still, He has said anyone who would follow Him must deny himself and take up his cross (Matthew 16:24). Jesus had not yet revealed that He would die on a cross, though He will include that later in His teaching (John 12:32–34). Instead, He presented this as the most vivid of metaphors. Those who followed Him would have to willingly die to every bit of their own agenda, their own identity, their own approach.

Now Jesus becomes even more clear that He is describing the death of self: whoever would save his or her life will lose it. However, those who willingly lose their lives for His sake will find true life. In saying this, Jesus changed the stakes. Death to self is required to follow Him, yes, but it is also required to find the life that is truly life. In other words, Jesus says that following Him comes at the terrible cost of losing oneself, but the alternative is to permanently lose one’s life.

Jesus will make clear in the following verses that this loss of life for those who do not take the hard path of following Him will come at the judgment by Jesus and His angels (Matthew 16:27).

Verse 26 For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

You can keep your earthly interests, or you can save your soul. That is Jesus’ bottom-line declaration in this passage (Matthew 16:24–25) and in this verse. In the form of two questions, Jesus leaves those who will hear Him with only two alternatives.

What is the ultimate benefit to someone who acquires everything the world could ever possibly offer, only to spend an eternity suffering in separation from God? What is a soul worth? What should a man give in return for the saving of his soul? This is the ultimate question.

Jesus has said that those who follow Him must willingly sacrifice themselves in every way. They must be willing to deny their own wants and preferences, taking up their crosses as He is doing, and will soon do in a very literal sense. In other words, they must give up every ounce of their own agenda, totally submitting to the will of God and His purposes. It will “cost” them everything, but what is given up is temporary and relatively worthless.

Those who refuse self-sacrifice can live for themselves. Jesus’ question allows for the fact that they may be quite successful in the world’s terms. Perhaps they will even gain the whole world for themselves. The problem is that such earthly success can only last until death comes and raises the question of the soul persisting, and entering into eternal death.

In the end, each person must choose between one of only two options (John 14:6). Lose everything I am in the world, to follow Jesus and be eternally saved, or keep everything I am in the world, to serve myself, and lose my own soul forever in the end. Those are the only choices Jesus offers in this passage, and the only two presented in all the Bible.

Verse 27 For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done.

Jesus has posed a stark choice: A person can either take up the cross of self-denial and follow Jesus or live selfishly for his or her own gain. In the form of two questions, Jesus has insisted that those who live for themselves may gain the whole world but still lose their souls (John 3:36; 14:6).

Now Jesus explains why. No matter what a person gains for themselves in earthly life, the judgment of God will still come in the end (Hebrews 9:27). Jesus declares that He, the Son of Man, will come with His angels in the glory of His Father. He is describing what is sometimes called in the Bible the “Day of the Lord.”

When that day comes, Christ will repay each person according to what he or she has done. The clear implication is that those who have lived for themselves alone will be repaid with judgment. Those who have taken up the cross of self-denial to follow Jesus will receive a reward.

The difference between one result and the other is not sinless perfection (1 John 1:9–10). Eternal life and eternal death are only separated by the choice whether to follow Jesus and identify with Him in His death (John 3:16–18). This basic concept is central to what we often call the gospel, or the “good news.” Those who trust Jesus in this way, refusing their own agenda and trusting in His work as the Messiah, in His death and resurrection as the way to salvation, will be rewarded.

Verse 28 Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”

This section ends with a controversial comment from Jesus to His closest followers. He has affirmed His role as the Messiah (Matthew 16:16–17) and declared that He will come in glory to repay each person for their deeds (Matthew 16:27). Now He adds that some standing near to hear those words would not die before seeing the Son of Man coming in His kingdom.

Many different explanations have been suggested about what Jesus meant by this prediction. Most scholars and commentators agree He was referring to the “transfiguration,” literally the very next event mentioned by Matthew. Jesus will be transfigured from His fully human form into His glorious kingdom appearance as the Son of God. His face will shine like the sun, and His clothes will become white as light (Matthew 17:1–2). Peter, James, and John will be eyewitnesses to this event.

A smaller number of interpreters believe Jesus was implying that the disciples would not die before seeing Him resurrected, or seeing the coming of the Holy Spirit at Pentecost, or seeing increasing numbers of people believe in Jesus following His resurrection and return to heaven.

An even smaller number of scholars connect this prediction of Jesus to the destruction of the Jewish temple in AD 70 or to the second coming of Christ.

The transfiguration seems to be the most natural fit for Jesus’ prediction here, especially since it follows so quickly after this moment. Peter, James, and John are truly given a glimpse of Jesus in the full glory of His natural state in the kingdom of heaven—something extraordinarily rare among living people.

Context Summary
Matthew 16:21–28 describes the disciples’ reaction when Jesus reveals He must be killed by religious leaders and raised on the third day. Peter, recently praised for His faith (Matthew 16:17), chastises Jesus for saying such things. Jesus responds with a devastating rebuke of His own, saying “Get behind me, Satan!” Peter’s insistence that Messiah could not be killed is based in his own assumptions, not truth. Christ warns that those who follow Him must be willing to give up all else in the world, and to take on hardship and persecution, as needed. He adds that some standing there will not die before seeing Him coming in His kingdom; this prediction is fulfilled in the next passage (Matthew 17:1–2).

Chapter Summary
A group of Pharisees and Sadducees demand a miracle from Jesus, though He has already performed many. Jesus refuses and warns the disciples to beware of the teachings of these religious leaders. Jesus asks the disciples who the people say He is, as well as their own opinion. Peter says Jesus is the Christ, and is commended for that statement. Jesus begins to reveal that He must suffer and be killed before being raised on the third day. Peter’s attempt to scold Jesus results in a devastating rebuke. Jesus then says all who would follow Him must take up crosses of self-denial.