Matthew 16 (KJV)

Matthew 16:1–4

A demand for a sign

The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

Pharisees and Sadducees test Jesus by asking for a sign from heaven. He replies that they can read the weather from the colour of the sky but not the signs of the times, and repeats that this generation will get no sign except the sign of Jonah. Then he leaves them.

What does this mean?

A 'sign from heaven' meant an unmistakable proof from God.

Historical context

Pharisees and Sadducees disagreed on much, including resurrection and the authority of tradition; Matthew shows them joining forces against Jesus. A red evening sky as a sign of fair weather is ancient weather lore found in many cultures.

Why does it matter?

The words about reading the sky are missing from some early manuscripts, though both the KJV and WEB include them. The repeated 'sign of Jonah' (12:39) points ahead to Jesus' death and resurrection.

Editorial notes, not scripture.

Matthew 16:5–12

Beware the yeast of the Pharisees

And when his disciples were come to the other side, they had forgotten to take bread.

Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. And they reasoned among themselves, saying, It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

Crossing the lake, the disciples realise they have forgotten to bring bread. When Jesus warns them about the 'yeast' of the Pharisees and Sadducees, they think he means food. He reminds them of the two feedings, and they understand he means the teaching of those groups.

What does this mean?

'Leaven' (KJV) or 'yeast' (WEB) is here an image of a small influence that spreads and corrupts, as often in Jewish thought, unlike the positive image in 13:33.

Why does it matter?

In Matthew the disciples have 'little faith' but come to understand; Mark's version ends with Jesus' question, 'Do you not yet understand?'. Only Matthew explains the yeast as teaching; in Luke it is hypocrisy (Luke 12:1).

Editorial notes, not scripture.

Matthew 16:13–20

Peter's confession

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ.

Near Caesarea Philippi, Jesus asks who people say he is, and then who the disciples say he is. Peter answers that he is the Christ, the Son of the living God. Jesus calls him blessed, says this was revealed by his Father, and declares that on this 'rock' he will build his church and give Peter the keys of the kingdom. He orders them to tell no one.

What does this mean?

'Peter' (Petros) and 'rock' (petra) are a wordplay in Greek, as in Aramaic, where Peter's name was Kepha (Cephas). 'Church' (KJV) or 'assembly' (WEB) translates ekklesia, found in the Gospels only here and in 18:17. Keys symbolise authority over a household (Isaiah 22:22); 'bind' and 'loose' were terms Jewish teachers used for forbidding and permitting.

Historical context

Caesarea Philippi lay at the foot of Mount Hermon, by a source of the Jordan, with a shrine to the Greek god Pan. Herod's son Philip rebuilt it and named it after Caesar.

Why does it matter?

What the 'rock' means is among the most debated questions in Christian history. Catholic teaching sees Peter himself, with authority continued in the bishops of Rome; many Protestant and some early interpreters understand it as Peter's confession of faith, or Christ himself; others, including many modern Protestant scholars, take it to mean Peter without implying a line of successors.

Editorial notes, not scripture.

Told in three Gospels

Mark 8:27–30

Peter declares that Jesus is the Christ

How Mark tells it

Mark's Peter says simply 'You are the Christ', without Matthew's 'the Son of the living God'. Mark has no blessing of Peter and none of the sayings about the rock, the church and the keys (Matthew 16:17–19). Mark sets the question 'by the way' near Caesarea Philippi; Luke sets it after Jesus has been praying alone.

Read Mark’s account in Mark 8

Continue reading in Mark →

Luke 9:18–22

Peter declares Jesus the Messiah

How Luke tells it

Luke sets the scene during Jesus' prayer and names no place (Mark and Matthew: Caesarea Philippi). Peter says "the Christ of God." Luke joins the command to silence and the first prediction of the passion in one sentence and omits Peter's protest and Jesus' "Get thee behind me, Satan." The blessing of Peter as the rock is only in Matthew.

Read Luke’s account in Luke 9

Continue reading in Luke →

How Matthew tells it

Only Matthew records Jesus' blessing of Peter, the 'rock' saying, the building of the church and the keys. Peter's confession is fullest in Matthew: 'the Christ, the Son of the living God', where Mark has 'the Christ' and Luke 'the Christ of God'. Matthew alone adds Jeremiah to the people's guesses; Luke notes that Jesus had been praying.

Matthew 16:21–23

Jesus foretells his death

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

From this point Jesus begins to tell his disciples that he must go to Jerusalem, suffer at the hands of the elders, chief priests and scribes, be killed, and be raised on the third day. Peter protests, and Jesus rebukes him sharply as 'Satan', a stumbling block who is thinking in human terms rather than God's.

What does this mean?

'Satan' means 'adversary': Jesus treats Peter's protest as the same kind of temptation he faced in the wilderness (4:8–10). 'An offence' (KJV) or 'a stumbling block' (WEB) translates skandalon, a trap or obstacle; many interpreters see a deliberate contrast with the 'rock' of the previous scene.

Historical context

Elders, chief priests and scribes together made up the Sanhedrin, the governing council in Jerusalem.

Why does it matter?

'From that time' echoes 4:17 and marks a new phase: from here the story moves towards Jerusalem and the cross. Jesus predicts his death again in 17:22–23 and 20:17–19.

Editorial notes, not scripture.

Told in two Gospels

Mark 8:31–33

Jesus foretells his death

How Mark tells it

Mark says Jesus spoke 'openly' and would rise 'after three days', where Matthew and Luke have 'the third day'. Only Mark notes that Jesus turned and looked at his disciples before rebuking Peter, making the rebuke public. Luke omits Peter's protest and the rebuke altogether; Matthew gives Peter's actual words.

Read Mark’s account in Mark 8

Continue reading in Mark →

How Matthew tells it

Matthew opens with 'From that time', marking a turning point, and alone has Peter's words 'Far be it from you, Lord' and Jesus calling him a stumbling block. Matthew says Jesus will be raised 'the third day' where Mark has 'after three days'. Luke records the prediction but not Peter's protest or Jesus' rebuke.

Luke joins this prediction to Peter's confession in a single sentence (Luke 9:18–22), so it is listed with that account.

Matthew 16:24–28

Taking up the cross

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

Jesus tells his disciples that anyone who would follow him must deny himself and take up his cross. Those who try to save their life will lose it, and those who lose it for his sake will find it. The Son of Man will come in glory to judge, and some standing there will see him coming in his kingdom before they die.

What does this mean?

'Life' and 'soul' (KJV) translate the same Greek word (psyche), meaning a person's life or self. To 'deny himself' means to set aside self-interest, not merely to give up particular things.

Why does it matter?

Verse 28 is much debated. Some interpreters connect it with the Transfiguration, which follows immediately; others with the resurrection, the coming of the Spirit, the fall of Jerusalem in AD 70 or the final coming; others conclude that Jesus expected the end soon. Matthew's wording, 'the Son of Man coming in his kingdom', is more personal than Mark's 'the kingdom of God come with power'.

Editorial notes, not scripture.