Matthew16
New Living Translation
1One day the Pharisees and Sadducees came to test Jesus, demanding that he show them a miraculous sign from heaven to prove his authority.
2He replied, “You know the saying, ‘Red sky at night means fair weather tomorrow;
3red sky in the morning means foul weather all day.’ You know how to interpret the weather signs in the sky, but you don’t know how to interpret the signs of the times!
4Only an evil, adulterous generation would demand a miraculous sign, but the only sign I will give them is the sign of the prophet Jonah.” Then Jesus left them and went away.
5Later, after they crossed to the other side of the lake, the disciples discovered they had forgotten to bring any bread.
6“Watch out!” Jesus warned them. “Beware of the yeast of the Pharisees and Sadducees.”
7At this they began to argue with each other because they hadn’t brought any bread.
8Jesus knew what they were saying, so he said, “You have so little faith! Why are you arguing with each other about having no bread?
9Don’t you understand even yet? Don’t you remember the 5,000 I fed with five loaves, and the baskets of leftovers you picked up?
10Or the 4,000 I fed with seven loaves, and the large baskets of leftovers you picked up?
11Why can’t you understand that I’m not talking about bread? So again I say, ‘Beware of the yeast of the Pharisees and Sadducees.’”
12Then at last they understood that he wasn’t speaking about the yeast in bread, but about the deceptive teaching of the Pharisees and Sadducees.
13When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”
14“Well,” they replied, “some say John the Baptist, some say Elijah, and others say Jeremiah or one of the other prophets.”
15Then he asked them, “But who do you say I am?”
16Simon Peter answered, “You are the Messiah, the Son of the living God.”
17Jesus replied, “You are blessed, Simon son of John, because my Father in heaven has revealed this to you. You did not learn this from any human being.
18Now I say to you that you are Peter (which means ‘rock’), and upon this rock I will build my church, and all the powers of hell will not conquer it.
19And I will give you the keys of the Kingdom of Heaven. Whatever you forbid on earth will be forbidden in heaven, and whatever you permit on earth will be permitted in heaven.”
20Then he sternly warned the disciples not to tell anyone that he was the Messiah.
21From then on Jesus began to tell his disciples plainly that it was necessary for him to go to Jerusalem, and that he would suffer many terrible things at the hands of the elders, the leading priests, and the teachers of religious law. He would be killed, but on the third day he would be raised from the dead.
22But Peter took him aside and began to reprimand him for saying such things. “Heaven forbid, Lord,” he said. “This will never happen to you!”
23Jesus turned to Peter and said, “Get away from me, Satan! You are a dangerous trap to me. You are seeing things merely from a human point of view, not from God’s.”
24Then Jesus said to his disciples, “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me.
25If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it.
26And what do you benefit if you gain the whole world but lose your own soul? Is anything worth more than your soul?
27For the Son of Man will come with his angels in the glory of his Father and will judge all people according to their deeds.
28And I tell you the truth, some standing here right now will not die before they see the Son of Man coming in his Kingdom.”
Study Guide
Public-domain commentary and original-language notes for Matthew 16.
Chapter Summary
In this chapter: The Pharisees and Sadducees ask a sign. (1–4). Jesus cautions against the doctrine of the Pharisees. (5–12). Peter's testimony that Jesus was the Christ. (13–20). Christ foretells his sufferings, and rebukes Peter. (21–23). The necessity of self-denial. (24–28).
vv1-4
The Pharisees and Sadducees were opposed to each other in principles and in conduct; yet they joined against Christ. But they desired a sign of their own choosing: they despised those signs which relieved the necessity of the sick and sorrowful, and called for something else which would gratify the curiosity of the proud. It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own devising.
vv5-12
Christ speaks of spiritual things under a similitude, and the disciples misunderstand him of carnal things. He took it ill that they should think him as thoughtful about bread as they were; that they should be so little acquainted with his way of preaching. Then understood they what he meant. Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word.
vv13-20
Peter, for himself and his brethren, said that they were assured of our Lord's being the promised Messiah, the Son of the living God. This showed that they believed Jesus to be more than man. Our Lord declared Peter to be blessed, as the teaching of God made him differ from his unbelieving countrymen. Christ added that he had named him Peter, in allusion to his stability or firmness in professing the truth. The word translated “rock,” is not the same word as Peter, but is of a similar meaning. Nothing can be more wrong than to suppose that Christ meant the person of Peter was the rock. Without doubt Christ himself is the Rock, the tried foundation of the church; and woe to him that attempts to lay any other! Peter's confession is this rock as to doctrine. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. Our Lord next declared the authority with which Peter would be invested. He spoke in the name of his brethren, and this related to them as well as to him. They had no certain knowledge of the characters of men, and were liable to mistakes and sins in their own conduct; but they were kept from error in stating the way of acceptance and salvation, the rule of obedience, the believer's character and experience, and the final doom of unbelievers and hypocrites. In such matters their decision was right, and it was confirmed in heaven. But all pretensions of any man, either to absolve or retain men's sins, are blasphemous and absurd. None can forgive sins but God only. And this binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
Σαδδουκαῖος (Saddoukaîos): a Sadducæan (i.e. Tsadokian), or follower of a certain heretical Israelite
προσέρχομαι (prosérchomai): to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to
πειράζω (peirázō): to test (objectively), i.e. endeavor, scrutinize, entice, discipline
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
ἐπερωτάω (eperōtáō): to ask for, i.e. inquire, seek
ἐπιδείκνυμι (epideíknymi): to exhibit (physically or mentally)
σημεῖον (sēmeîon): an indication, especially ceremonially or supernaturally
ἐκ (ek): literal or figurative; direct or remote)
Cross References
Matthew 16Jesus repeats his standard rebuke refusing to grant a sign to an adulterous generation except Jonah.
Supported by Matthew Poole, Matthew Henry
The Jews demand a sign, comparing Jesus' miracles to Moses giving manna from heaven.
Supported by Matthew Poole
Parallel rebuke concerning the crowd's ability to discern weather signs but not spiritual times.
Supported by Matthew Poole
Explicitly defines the leaven of the Pharisees as hypocrisy.
Supported by Matthew Poole
Parallel caution warning against the leaven of the Pharisees and the leaven of Herod.
Supported by JFB
Direct historical reference to the seven loaves used in feeding the four thousand.
Supported by Matthew Poole
Direct reference to the baskets of fragments taken up after feeding the four thousand.
Supported by Matthew Poole
Parallel passage where Jesus asks His disciples who men say He is at Caesarea Philippi.
Supported by JFB
Parallel account of the disciples' confession of Jesus as the Christ of God.
Supported by JFB
Prophetic identification of Elijah preparing the way, whom the crowds mistook Jesus for.
Supported by Matthew Poole
Jesus' original naming of Simon as Cephas (a stone), anticipating his confession here.
Supported by Matthew Poole, JFB
The keys of the house of David given to Eliakim, symbolizing administrative authority to open and shut.
Supported by Matthew Poole, Matthew Henry
Parallel rebuke of Peter for focusing on human desires rather than God's plan.
Supported by JFB
Parallel instruction on self-denial and taking up one's cross to follow Jesus.
Supported by JFB
Parallel call to take up the cross daily and follow Him.
Supported by JFB
Earlier instance of Jesus teaching that anyone not taking their cross is not worthy of Him.
Supported by JFB
Parallel rhetorical question on the vanity of gaining the world but losing one's soul.
Supported by JFB
Parallel statement regarding some standing present not tasting death before seeing God's kingdom.
Supported by JFB
Parallel prediction of some witnessing the kingdom of God coming with power.
Supported by JFB
Paul uses leaven to illustrate corrupting influences and malice versus sincerity and truth.
Supported by Matthew Henry
The messianic title 'Son of man' used by Jesus, originating in Daniel's heavenly vision.
Supported by JFB
Christ Himself described as holding the ultimate key of David to open and shut.
Supported by Matthew Henry
Verbal link in Jesus' commanding rebuke 'Get thee hence, Satan' used during the wilderness temptation.
Supported by Matthew Henry
Consistent paradox of finding life by losing it for Christ's sake.
Supported by Matthew Henry
Old Testament source declaring that God renders to every man according to his work.
Supported by Matthew Poole