Mat 16 | TNotes | STEP | Summary for Matt 16:1-12: 16:1-12 Having been warmly received in the Gentile world, Jesus returned to his fellow countrymen only to encounter further rejection.

Summary for Matt 16:1-12: 16:1-12 ^a Having been warmly received in the Gentile world, Jesus returned to his fellow countrymen only to encounter further rejection.
Summary for Matt 16:2-3: 16:2-3 ^b Jesus made a deliberate play on their words when they sought a “sign from heaven” (16:1 ^c). They were able to read the weather in the sky (Greek ouranos, the same word translated “heaven”), but they failed to discern the Messiah despite the many signs already given (see 11:1-6 ^d).
16:3 ^e The signs of the times were Jesus himself (16:4 ^f) and the various miracles that he performed (cp. 11:2-6 ^g; 12:28 ^h).
Summary for Matt 16:9-10: 16:9-10 ⁱ Jesus had demonstrated to his disciples that he is the true bread of life (15:32-39 ^j; John 6:35 ^k, 48 ^l), whereas the Jewish leaders, particularly in their teachings, were like yeast in permeating everything they touched with their sinfulness (see study note on Matt 16:11-12).
Summary for Matt 16:11-12: 16:11-12 ^m Yeast is often a symbol of sin and evil (see Exod 12:8 ⁿ, 15 ^o; Lev 6:16-17 ^p; Gal 5:9 ^q); here it indicates the permeating nature of the deceptive teaching.
16:13 ^r Caesarea Philippi, located approximately twenty-five miles north of Capernaum, hosted many shrines to the Roman god of nature, Pan.
16:14 ^s Some, such as Herod Antipas (14:1-2 ^t), thought Jesus was John the Baptist resurrected.

• Elijah was expected as a forerunner to the Messiah (11:14 ^u; 17:10-12 ^v; Mal 3:1 ^w; 4:5-6 ^x).

• Jeremiah or one of the other prophets: Some Jews expected Jeremiah to be raised (see 2 Maccabees 15:13-16). Jesus’ strong stand on sensitive matters (Matt 5:17 ^y; 15:1-20 ^z) may have led some to think Jesus was Jeremiah. Jesus was not yet understood as God’s Messiah.
16:16 ^aa Peter’s acknowledgment of Jesus as the Messiah, the Son of the living God (3:17 ^ab) shows that his eyes had been opened by faith (see 11:25-27 ^ac; 14:33 ^ad; 27:54 ^ae).
16:17 ^af God revealed to Peter his plan of salvation in Jesus, the Messiah. This moment of revelation was a high point in the unfolding of God’s will for humanity (cp. Gal 1:16 ^ag; 3:23 ^ah; Eph 3:5 ^ai).
16:18 ^aj The phrase upon this rock is a pun on Peter’s name. Peter was the foundational rock in that he was the first confessor and leader of the apostles—he was the “founding member” of the church (see Eph 2:20-22 ^ak; Rev 21:14 ^al). Some scholars have suggested that Jesus was referring to himself when he said this rock, but it seems clear that Jesus was referring either to Peter or to his confession. However, it is clearly Jesus’ church (my church), not Peter’s, and Jesus himself will build it. So it is not necessary to conclude that later church leaders must derive their authority from Peter.

• Matthew is the only Gospel writer who uses the term church (also Matt 18:17 ^am). The idea here is more the community of God’s people than an ecclesiastical institution.

• will not conquer it: The church will not be defeated by the attacks of Satan (see 11:12 ^an; 13:24-30 ^ao, 36-43 ^ap).
16:19 ^aq Keys are an image for access to privileged knowledge that gives one authority (see 13:16-17 ^ar; 23:13 ^as; Isa 22:22 ^at; Rev 3:7 ^au).

• forbid ... permit: Jesus granted to Peter (and later to the rest of the Twelve, Matt 18:18 ^av) the authority to teach the will of God as revealed in Jesus Christ (13:52 ^aw; 18:15-20 ^ax; 23:2-12 ^ay; 28:16-20 ^az).

• will be: This could be translated will have been, emphasizing that God’s sovereign decision comes first.
Summary for Matt 16:21-28: 16:21-28 ^ba Jesus, now officially recognized by his disciples as the Messiah, begins to reveal a startling aspect of his mission: He must suffer before entering his glory (16:21-23 ^bb), and those who follow him will meet a similar fate (16:24-28 ^bc). 16:21 ^bd This is the first of three predictions of Jesus’ passion—his suffering through betrayal, crucifixion, and death (see also 17:22-23 ^be; 20:18-19 ^bf). Each prediction gives a lesson on the cost of discipleship (16:24-27 ^bg; 20:20-28 ^bh).

• That he would suffer was God’s sovereign and necessary purpose for the Messiah (see 17:12 ^bi).
16:22 ^bj began to reprimand him: Though Peter accurately perceived Jesus’ identity as God’s Messiah, he did not understand that the Messiah must suffer.
16:23 ^bk As when Satan tempted Jesus to assume royal privileges without first enduring the cross (see 4:8-10 ^bl), so now Jesus perceived Peter’s suggestion as incited by satanic forces.

• dangerous trap: Literally stumbling block.
16:24 ^bm give ... take ... follow: These three imperatives use different images to speak of the same radical commitment of confessing one’s sinfulness before God in humility, surrendering one’s personal ambition to God, and living according to his will (see also 5:20 ^bn; 10:34-39 ^bo; 18:1-5 ^bp; 20:20-28 ^bq).

• Take up your cross is a metaphor for devotion (see Luke 9:23 ^br) rather than a call to martyrdom, although martyrdom is an ever-present possibility for Jesus’ disciples (Matt 5:10-12 ^bs; 10:21 ^bt).

• In Matthew, follow is used both literally (9:19 ^bu; 26:58 ^bv) and metaphorically. Metaphorically, it indicates interest in a teacher (4:25 ^bw; 8:1 ^bx, 10 ^by; 12:15 ^bz; 14:13 ^ca; 19:2 ^cb; 20:29 ^cc; 21:9 ^cd) or personal allegiance to Jesus involving a call, a commitment, and great ongoing costs (4:20 ^ce, 22 ^cf; 8:19 ^cg, 22-23 ^ch; 9:9 ^ci; 10:38 ^cj; 16:24 ^ck; 19:21 ^cl, 27 ^cm).
16:25 ^cn Jesus’ disciples must relinquish control of their lives, even to the point of being willing to suffer and die for Christ. Jesus promised that those who follow him with such radical abandon, though they may suffer now, will be vindicated at the final judgment (see 1 Pet 2:23 ^co).
16:26 ^cp your own soul? “Soul” and “life” (16:25 ^cq) both translate the same Greek term (psuchē) and refer to the essence of a person—the self.
16:27 ^cr The exhortation to deny oneself and follow Jesus is rooted in the fact that Jesus will return to judge all people according to their deeds (see 19:28 ^cs; 24:29-31 ^ct; 25:31 ^cu; Ps 62:12 ^cv; Prov 24:12 ^cw).
16:28 ^cx This saying has been taken to refer either to (1) the transfiguration that follows (17:1-13 ^cy); (2) the death and resurrection of Jesus Christ (27:50-53 ^cz; 28:1-10 ^da); (3) Pentecost (Acts 2:1-47 ^db); (4) the destruction of Jerusalem in AD 70 (Matt 24:1-31 ^dc); (5) the second coming of Christ in the future (24:29-31 ^dd); or (6) an unfolding revelation of God’s Kingdom in various ways, including the evangelism of the world. In the fourth view, coming would mean “coming in judgment” upon sinful Israel.

• The expression Son of Man (16:27-28 ^de) forms an inclusio (bracketing expression) with 16:13 ^df, unifying 16:13-28 ^dg around the theme of the identity of the Son of Man. He is the Messiah who would suffer and then be exalted by God and return as Judge.