Chapter 16

The End of the Galilean Mission (16:1–12)

Jesus Dismisses His Critics (16:1–4)(Mark 8:11-13)

Matthew 16:1 And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven.

The Pharisees and Sadducees did not normally act in concert; they were in fact enemies. However, acting on the maxim that the enemy of my enemy is my friend, they find at this point that they have much in common. So, “we should probably understand some sort of “cross-party delegation” sent to investigate Jesus’ claims and actions. The fact that the power-base of the Sadducees was in Jerusalem suggests that this group, like those we have recently met in 15:1, represent not local opposition to Jesus but the interest of the Jerusalem establishment in this northern teacher and miracle-worker, just as they had previously investigated his predecessor in the Jordan valley.”1 The Sadducees are getting worried. They’ve heard disturbing reports from Galilee. This has caused them to leave their comfort zone and travel to Galilee to check out the stories.

Liberalism likes to date Matthew around A.D. 85. However, the Sadducees ceased to be a force in Israel after the destruction of the temple in A.D. 70. As such, this verse suggests an earlier date for the writing of Matthew, perhaps A.D 55. “Matthew’s use of these terms might therefore be taken as evidence for historical accuracy in the pre-A.D. 70 setting….”2

sign…. “Their request for a sign from heaven is nothing less than the requirement “that Jesus should undertake to show that God, in whose name He works, has unequivocally authorized Him”…. This demand presents Jesus with an obstacle the leaders believe he cannot surmount: “if He tries to give a sign He will fail; if He refuses He will lose popular support…. A sign (sēmeion) was a step higher than a miracle (dynamis)—humans can do miracles on earth, and so can Satan, but only God grants “signs from heaven.” The demand for a sign is the quest for “a visible or audible interposition of God” such as the manna in the OT (cf. Exod 16 and John 6:30–31), the Bath Qol (a voice from heaven; cf. Matt 3:17 and 17:5), or fire from heaven (cf. 1 Kgs 18:38; 2 Kgs 1:10ff.; Swete, 167–68).””3 This is the second time the Pharisees have sought for such a sign.

test4 [tempt]…. “This is the first time since the Temptations (4:1–3) that Jesus has, in so many words, been “tempted.” Both here and in the Temptations the tempting comes to Jesus in the form of the sensational, the spectacular, and the special.”5

1 France, R. T. (2007). The Gospel of Matthew (p. 605). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.2 D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke (ed. Frank E. Gaebelein; vol. 8; Grand Rapids, MI: Zondervan Publishing House, 1984), 8360.3 Frederick Dale Bruner, Matthew: A Commentary: The Churchbook, Matthew 13–28 (vol. 2, Revised and Expanded Edition.; Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2007), 111.4 test πειράζω “To try, to prove in either a good or bad sense, tempt, test by soliciting to sin.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.

“And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.”” (Matthew 4:3, ESV)

“and said to him, “If you are the Son of God, throw yourself down….”” (Matthew 4:6, ESV)

“This is not a test to discern the truth as to whether he is from God or is a false prophet, for these groups have already judged him and sought his life (12:14). They do not want a sign … and have rejected the validity of all his miracles. They are only looking for reasons to turn the crowds against him. So theirs is a test like Israel’s “testing” God in the wilderness (Exod 17:2; Deut 6:16; Ps 78:18; 95:9) that brought divine wrath down on themselves.”6 This testing will as well.

(a sign from) heaven7…. The word heaven is used eight times in this section. Three times it is translated sky and five times heaven, but all come from the same Greek word. The fact that they are not all translated heaven or sky makes it difficult to understand the exchange.

A sign from heaven could be a sign from God, or, it could be a sign in the sky. The fact that Jesus goes on to talk about weather that can be predicted by the condition of the sky makes me think that these religious leaders were looking for a cosmic sign in the sky. The ones Jesus performed on this earth they weren’t sure about, but a sign in the sky, that would work for them. These men are not looking for just any sign, they want “a cosmic sign.”8 Therefore this “apparently means a sign in the heavens … like those that many people believed presaged the fall of Jerusalem (Jos. War 6.288–91) and the end (cf. 24:29–31; 27:45, 51–53). Jewish teachers sometimes debated the interpretation of such signs, for instance, what eclipses at evening predicted versus what eclipses in the morning predicted…. Presumably they here ask Jesus to predict a sign in the sky—which could request thunder and lightning (… 1 Sam 7:10….”9

Interestingly, signs in the sky would occur—at the time of the coming of Jesus at the destruction of Israel and Jerusalem during A.D. 68-70. And Jesus did predict a cosmic sign for that period.

“Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.” (Matthew 24:30, ESV)

Josephus tells us about signs that occurred as the Roman armies surrounded Jerusalem as well:

5 Frederick Dale Bruner, Matthew: A Commentary: The Churchbook, Matthew 13–28 (vol. 2, Revised and Expanded Edition.; Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2007), 111.6 Grant R. Osborne, Matthew (vol. 1; Zondervan Exegetical Commentary on the New Testament; Grand Rapids, MI: Zondervan, 2010), 612.7 heaven οὐρανός “Heaven, sky, air.” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).8 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 348.9 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 421.

“Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend, nor give credit, to the signs that were so evident and did so plainly foretell their future desolation; but, like men infatuated, without either eyes to see, or minds to consider, did not regard the denunciations that God made to them. (289) Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. (290) Thus also, before the Jews’ rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus [Nisan], and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which light lasted for half an hour. (291) This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it.”10 It appears that signs do not compel belief at all.

It should not be missed that there was a sign from heaven at Jesus’ Baptism.

“and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”” (Matthew 3:17, ESV)

And for a select few there would be another sign from heaven shortly.

“He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.”” (Matthew 17:5, ESV)

Matthew 16:2 He answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’ Matthew 16:3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ [Hypocrites!11] You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.

Jesus now addresses signs in the sky. They could read the simple ones that addressed weather. We have a similar parable in our culture as well; it goes, “Red sky in morning, sailors take warning; red sky at night, sailors delight.”12

Children could understand those signs but, it took maturity to ferret out more complex ones. This crowd lacked that maturity. “Over against the request for a ‘sign from heaven’ Jesus sets on the one hand his interlocutors’ success in recognizing the significance of one category of ‘signs from heaven’ and on the other hand their failure to see that Jesus’ ministry (and the linked ministry of John) are shot through with clues as to the significance of the times through which that generation was living.”13

10 Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).11 The Minority Text omits “Hypocrites” but it is found in most texts. 12 Grant R. Osborne, Matthew (vol. 1; Zondervan Exegetical Commentary on the New Testament; Grand Rapids, MI: Zondervan, 2010), 613.13 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 649). Grand Rapids, MI: W.B. Eerdmans.

(signs of the) times [seasons].14 At best, the religious leaders can view the sky and tell if it is going to rain tomorrow but, beyond that, they are clueless. They lack the capacity to view the big picture, the signs of the seasons, which is what times means here. “Soon Jerusalem would be destroyed and the Jewish state overturned.”15 They did not see that coming.

This is a phrase that occurs only here in the New Testament and is most popular among prophecy enthusiasts. However, in its Biblical context this phrase has nothing to do with future events but is solely related to what was then current in Israel and in the ministry of Jesus.

Matthew 16:4 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.

the sign of Jonah. “The time in the belly of the sea monster functioned to confirm Jonah (ahead of the actual exercise of his ministry) in his role as a preacher of judgment; the three days in the earth will function to confirm Jesus (at the end of his ministry) as one who has had to declare judgment, inasmuch as his ministry met with rejection, a rejection which culminated in his death.”16

Jonah’s three-day confinement was before his ministry to Nineveh, Jesus’ three-day confinement will be after his ministry to Israel. Both men were supernaturally delivered from their graves. Jesus’ supernatural resurrection after a three-day entombment is to be remembered as a sign of a coming judgment by God as was Jonah’s prediction of a coming judgment on Nineveh. But Nineveh repented and avoided the judgment, Jerusalem did not.

“It is significant to point out that for traditional Jews, the sign of Yonah [Jonah] is contemplated once a year on the most high holy day of Yom Kippur/Day of Atonement. It is on this most significant day that the designated reading from the prophets is none other than the entire scroll of Yonah [Jonah].”17 They would have known this of course, but what could Jesus have to do with Jonah and the Day of Atonement? They still have not figured that out.

So he left them and departed. “Jesus’ withdrawal repeats the frequent image in Matthew (4:12; 12:15, 14:13; 15:21) and with 16:13 implies a rejection of the leaders.”18 “Following the blunt refusal of their request and his denunciation of them as representing a “wicked and adulterous generation,” his abandoning them and going away marks a decisive break … and prepares the reader for a new phase in the story.”19

“Jesus has barely returned to Jewish territory when the opposition of Jewish leaders again surfaces, prompting him to leave the area once more, cross the lake, and head 14 times καιρός “Season….” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).15 A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Mt 16:3.16 Nolland, J. (2005). The Gospel of Matthew: a commentary on the Greek text. New International Greek Testament Commentary (p. 511). Grand Rapids, MI: W.B. Eerdmans.17 Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary (Clarksville, MD: Messianic Jewish Publishers, 2011), 167.18 Grant R. Osborne, Matthew (vol. 1; Zondervan Exegetical Commentary on the New Testament; Grand Rapids, MI: Zondervan, 2010), 613.19 France, R. T. (2007). The Gospel of Matthew (p. 606). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

far north to Caesarea Philippi (Mt 16:13), where in God’s providence and in the heart of Gentile territory, Peter makes the great confession that Jesus is the Messiah (v. 16).”20

The Disciples Begin to Understand (16:5–12)

Matthew 16:5 When the disciples reached the other side, they had forgotten to bring any bread.

the other side…. The feeding of the 4,000 was on the shore Southeast of the Sea of Galilee. After that we read “And after sending away the crowds, he got into the boat and went to the region of Magadan [Magdala].” (Matthew 15:39, ESV). This now puts him on the West side of the Sea of Galilee. The last conflict with the Pharisees (16:1) would then probably have been somewhere around Magadan to Gennesaret. From there they went “to the other side” or back to the East side of the lake near the first feeding of the 5,000.

Mark adds additional material explaining where “the other side” was saying, “And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him.” (Mark 8:22, ESV). This now puts Jesus on the Northeast side of the Sea of Galilee. In 16:13 Jesus will travel to Caesarea Philippi, again deep into Gentile territory. “From there to Caesarea Philippi would be some twenty-five miles on foot….”21

20 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 360). Grand Rapids, MI: Zondervan Publishing House.21 France, R. T. (2007). The Gospel of Matthew (p. 615). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

bread…. “The bread which was obviously available and which the disciples had forgotten to bring is some of the bread gathered up after the feeding.”22

“Now they had forgotten to bring bread, and they had only one loaf with them in the boat.” (Mark 8:14, ESV)

Matthew 16:6 Jesus said to them, “Watch and beware of the leaven of the Pharisees and Sadducees.”

Watch23….

beware24….

leaven25…. “The imagery of leaven is of something proportionately small and therefore able to be thought of as apparently of minor significance—so much so that in the early stages its presence in the dough is invisible—which nonetheless over time totally transforms the situation in a manner that will only gradually become evident.”26

Paul uses the term in the same way.

“Your boasting is not good. Do you not know that a little leaven leavens the whole lump?” (1 Corinthians 5:6, ESV)

In other words, a little error can do a great deal of damage.

The disciples focus was on physical bread, Jesus uses this as a teaching moment and instructs them to put their focus, to watch and beware, on the spiritually corrupt leaven, the teaching, of the Pharisees and Sadducees. Material bread is important but they can trust him for that as demonstrated in the feeding of the 5,000, Matthew 14:17 and the feeding of the 4,000, Matthew15:34. Put the greater focus on the spiritual bread that you are consuming.

Matthew 16:7 And they began discussing it among themselves, saying, “We brought no bread.”

“With their minds fixed on the forgotten loaves, all that they could think of was that he was warning them against a certain kind of dangerous leaven. They had forgotten to bring bread which meant that, if they were to obtain any, they must buy it from the 22 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 651). Grand Rapids, MI: W.B. Eerdmans.23 Watch ὁράω “…to take special notice of something, with the implication of concerning oneself— ‘to take notice of, to consider, to pay attention to, to concern oneself with.” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 354). New York: United Bible Societies.24 beware προσέχω “…to be in a continuous state of readiness to learn of any future danger, need, or error, and to respond appropriately— ‘to pay attention to, to keep on the lookout for, to be alert for, to be on one’s guard against.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 332). New York: United Bible Societies.25 leaven ζύμη “Leaven, fermenting matter, probably from zéō…, to heat, so–called from heating or fermentation of the mass of dough (phúrama…) with which it is mixed…. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.26 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 652). Grand Rapids, MI: W.B. Eerdmans.

Gentiles on the other side of the lake. Now no Jew who was strictly orthodox could eat any bread which had been baked or handled by a Gentile. Therefore the problem of getting bread on the other side of the lake was insoluble. The disciples may well have thought that Jesus was saying, “You have forgotten the bread which is clean; take care when you get to the other side of the lake that you do not pollute yourselves by buying bread with defiling leaven in it.””27

Matthew 16:8 But Jesus, aware of this, said, “O you of little faith, why are you discussing among yourselves the fact that you have no bread?

aware28…. The Greek word means “to know.”

“But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?” (Matthew 9:4, ESV)

“Knowing their thoughts, he said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.” (Matthew 12:25, ESV)

“But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” (John 2:24–25, ESV)

O you of little faith…. After their recent experience of Jesus feeding the 4000 (Matthew 15:32-39) and the prior feeding of the 5000 (Matthew 14:13-21), one wonders why they brought bread at all. It is of considerable interest that the Twelve, through most of their career with Jesus, did not seem to be men of much faith. “Jesus often referred to the Twelve as having little faith (cf. 6:30; 8:20; 14:31; 16:8).”29

Matthew 16:9 Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? Matthew 16:10 Or the seven loaves for the four thousand, and how many baskets you gathered?

perceive30…. To grasp intellectually.

remember31…. “…to recall information from memory, but without necessarily the implication that persons have actually forgotten—‘to remember, to recall, to think about again, memory, remembrance.’”32 The problem was little faith, the solution was to

27 William Barclay, ed., The Gospel of Matthew (vol. 2; The Daily Study Bible; Philadelphia, PA: The Westminster John Knox Press, 1976), 131.28 aware γινώσκω “To know, in a beginning or completed sense.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.29 Robert James Utley, The First Christian Primer: Matthew (vol. Volume 9; Study Guide Commentary Series; Marshall, TX: Bible Lessons International, 2000), 138.30 perceive νοέω…. “To perceive, observe. To perceive with thought coming into consciousness as distinct from the perception of senses. To mark, understand, apprehend, discern.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.31 remember μνημονεύω “…to remember, call to mind, bear in mind. To exercise memory, be mindful of, remember.” Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.32 Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 346). New York: United Bible Societies.

remember his power and provision from earlier days. That is still a great solution when we struggle with little faith. He has acted miraculously at other times in our lives. Take time to meditate, to remember, it will generate faith.

how many baskets you gathered? “The imagery is of overflowing provision from minuscule resources for large numbers of people.”33

Matthew 16:11 How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees.”

understand34 ….“…the disciples’ understanding of the miracles has remained at the level of the satisfaction of material need; they are so preoccupied with literal bread that their minds are not open to the more important spiritual truths which Jesus’ metaphor is meant to convey.”35

leaven…. “Leaven has a second meaning which is metaphorical and not literal and physical. It was the Jewish metaphorical expression for an evil influence.”36

Matthew 16:12 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.

“For a long time, apparently to no effect, the Jewish leaders have been working to undermine Jesus in the eyes of the people, but in the end the leaven takes effect, and the Jewish people shout, ‘Crucify him!’ and ‘His blood be on us and on our children!’ (27:22–23, 25).”37

But what does the leaven or teaching of the Pharisees reference? What evil teaching by the Pharisees and Sadducees is Jesus addressing? Nothing is mentioned. But Mark adds the leaven of Herod as well.

“And he cautioned them, saying, “Watch out; beware of the leaven of the Pharisees and the leaven of Herod.”” (Mark 8:15, ESV)

Luke clarifies this a bit by telling us “which is hypocrisy.”

“In the meantime, when so many thousands of the people had gathered together that they were trampling one another, he began to say to his disciples first, “Beware of the leaven of the Pharisees, which is hypocrisy.” (Luke 12:1, ESV)

Since this is about teaching (16:12), it would mean hypocritical teaching (16:3); it is the talk without the walk typical of hypocrites. But does hypocrisy address all that is meant by leaven? Probably not but it appears to be the major thought.33 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 653). Grand Rapids, MI: W.B. Eerdmans.34 understand νοέω “To perceive, observe. To perceive with thought coming into consciousness as distinct from the perception of senses. To mark, understand, apprehend, discern.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.35 France, R. T. (2007). The Gospel of Matthew (pp. 610–611). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.36 William Barclay, ed., The Gospel of Matthew (vol. 2; The Daily Study Bible; Philadelphia, PA: The Westminster John Knox Press, 1976), 131.37 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 654). Grand Rapids, MI: W.B. Eerdmans.

The Messiah Recognized by His Disciples (16:13–20)(Mark 8:27-29; Luke 9:18-20)

In 16:1 the Pharisees and Sadducees confront Jesus and ask for a sign; he responds categorizing them as an evil and adulterous generation. Jesus follows this confrontation with a warning about the leaven of the Pharisees and Sadducees. Immediately after this Jesus and his disciples move far from the influence of the religious leaders of Israel to the Gentile controlled area of Caesarea Philippi about 20-25 miles north of Capernaum.

Matthew 16:13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”

Caesarea Philippi…. “Caesarea Philippi was built by Herod Philip the tetrarch (cf. 2:20, 22), who enlarged a small town on a plane 1150 feet above sea level at the base

of Mount Hermon, renaming it in honor of Caesar, “Philippi” being added to distinguish it from the coastal city of the same name. It lies twenty-five miles north of Galilee….”38

The springs at Caesarea Philippi. Note the sacred cave of Pan and the niches in the cliff walls in the background.39

Some viewed these caves as the door or gate to Hades and the underworld. It is from this location that Jesus addresses the disciples.

Who do people say that the Son of Man is? Why would Jesus ask this question? The disciples have been students of Jesus’ rabbinic school of theology for three years now. It’s time for an exam.

Matthew 16:14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”

John the Baptist…. This was Herod’s opinion and apparently, many others as well.

“At that time Herod the tetrarch heard about the fame of Jesus, and he said to his servants, “This is John the Baptist. He has been raised from the dead; that is why these miraculous powers are at work in him.”” (Matthew 14:1–2, ESV)

When John baptized Jesus, it would have been clear to that audience that John and Jesus were two different people. However, Jesus was not well known in those days so his baptism would have not drawn much of a crowd. In addition, since there was no one

38 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 364). Grand Rapids, MI: Zondervan Publishing House.39 Brisco, T. V. (1998). Holman Bible atlas (p. 210). Nashville, TN: Broadman & Holman Publishers.

there with a camera to demonstrate that they were not one and the same person, many in fact thought that they were.

Elijah…. There was an expectation in Jewish literature that Elijah would come as a forerunner of a new era in history. Clearly, in the minds of many Jesus was that promised prophet.

“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.” (Malachi 3:1, ESV)

“Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes.” (Malachi 4:5, ESV)

However, Jesus identified John the Baptist as that forerunner.

“For all the Prophets and the Law prophesied until John, and if you are willing to accept it, he is Elijah who is to come. He who has ears to hear, let him hear.” (Matthew 11:13–15, ESV)

Of course, only a few were present when Jesus said this and therefore few had this feedback from Jesus to make a reasonable evaluation as to who these two men were.

In the very near future, we will see Elijah appear, making it clear that Jesus was not himself Elijah. Yet few would see this transfiguration and, thus, few would be influenced by it.

“And behold, there appeared to them Moses and Elijah, talking with him.” (Matthew 17:3, ESV)

Jeremiah or one of the prophets…. In the Apocrypha, the Jews identified Jeremiah as one who had appeared to bring deliverance to a persecuted Israel. Some thought that Jeremiah would again come to fight against this new enemy of Israel—Rome.

“Then Onias answered, saying, this is a lover of the brethren, who prayeth much for the people, and for the holy city, to wit, Jeremias the prophet of God. Whereupon Jeremias holding forth his right hand gave to Judas a sword of gold, and in giving it spake thus, take this holy sword, a gift from God, with the which thou shalt wound the adversaries.”40

“For thy help will I send my servants Esay and Jeremy, after whose counsel I have sanctified and prepared for thee twelve trees laden with divers fruits….”41

“They reported a variety of opinion, but did not include any hostile views. They concentrated their answer on people who in some sense approved of Jesus, and even among them they found different views, though in one way or another all the views

40 The Apocrypha: King James Version. (1995). (2 Mac 15:14–16). Bellingham, WA: Logos Research Systems, Inc.41 The Apocrypha: King James Version. (1995). (2 Esdras 2:18). Bellingham, WA: Logos Research Systems, Inc.

mentioned affirmed that Jesus was a prophet…. Clearly many people were impressed by Jesus and saw him doing the kind of thing they thought prophets would do.”42

But notwithstanding this, “The answer reveals the dense spiritual darkness of the nation, particularly of the respectable and educated part thereof, including the scribes and doctors of the law.”43 They are willing to give to him the praise of prophet but not the praise of God. There are many today that view Jesus as a prophet or a good man and other such accolades but still miss who Jesus is. “It is possible for men to have good thoughts of Christ, and yet not right ones, a high opinion of him, and yet not high enough.”44

Matthew 16:15 He said to them, “But who do you say that I am?”

them…. This word is in the third person plural; therefore, the question is to the Twelve.

you…. This word is also plural and spoken to the Twelve.

Although spoken to all, Peter will answer as the representative of the group.

The words “but” and “you” are important. “But is adversative and marks a contrast, while you is emphatic …. Jesus turns attention away from the general public with its casual contacts and its imperfect loyalty and understanding and asks how it was with the men who were his closest followers ….”45

“They had left all and followed him. They had been with him now for quite some time. They had seen what he did and they had heard what he taught. In the light of all this, how did they view him?”46 “After all, these are the people to whom “the secrets of the kingdom of heaven” have been revealed (13:11, 16–17).”47

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

Simon Peter replied…. The question was addressed to all but Peter speaks for the Twelve. “We are apt to concentrate our attention on Peter as we reflect on this passage, but we should not forget that he is the spokesman for the Twelve as he answers a question addressed to them all.”48

the Christ…. The word Christ means to anoint or the anointed one.

42 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 420). Grand Rapids, MI: W.B. Eerdmans.43 Mauro, P. (1918). “After This” or The Church, The Kingdom, and The Glory (p. 33). New York; Chicago; London; Edinburgh: Fleming H. Revell Company.44 Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1695.45 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 420). Grand Rapids, MI: W.B. Eerdmans.46 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 420). Grand Rapids, MI: W.B. Eerdmans.47 France, R. T. (2007). The Gospel of Matthew (p. 617). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.48 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 420). Grand Rapids, MI: W.B. Eerdmans.

Matthew writes some 20-25 years after the ascension of Jesus. By the time of the ascension, he clearly understood who Jesus was. He begins his gospel by using “Christ” 5 times in discussing Jesus birth (Matthew 1:1, 1:16-18, 2:4). Obviously, he insists from the opening verse of his gospel that Jesus is the Christ.

But what does that mean? This word, Christ, was a developing word that moved through the centuries from to “rub” to “anoint” to “anoint a king or priest for his office” to “the anointed Son of God”. It was not prominent in the Old Testament in this last use but in the intertestamental period, it more clearly took on this meaning.

Jesus had preached a sermon in the Synagogue in Nazareth in which he identified himself as the one Yahweh anointed to a miraculous work.

18  “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19  to proclaim the year of the Lord’s favor.” Luke 4:18–19 (ESV)

This word anointed is the verb form of our word Christ in this passage. In this way, he was identifying himself as the Christ—the anointed one.

the Son of the living God…. Standing in the presence of dozens, perhaps hundreds, of dead idols, this is Peter’s clarification as to who the Christ is.

Son…. In Psalm 2, a powerful Messianic Psalm, the status of the Messiah as son is there stated.

“I will tell of the decree: The LORD said to me, “You are my Son; today I have begotten you.” (Psalm 2:7, ESV)

Peter identifies Jesus as the anointed of God and clarifying his meaning by adding “the Son of the living God.”

When Jesus stood before the high priest, we see that this priest also understands the word Christ in this fashion—as the Son of God.

“But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.”” (Matthew 26:63, ESV)

Notice the three phrases used by the high priest, the same ones used by Peter. It appears that the high priest heard the rumors and understood that many identified Jesus with the Christ and that he was believed to be the Son of God.

This is not the first time that the disciples used Son of God to address Jesus.

“And those in the boat worshiped him, saying, “Truly you are the Son of God.”” (Matthew 14:33, ESV)

But we must look to the Old Testament to fully understand what they meant by “the living God.”

“For who is there of all flesh, that has heard the voice of the living God speaking out of the midst of fire as we have, and has still lived?” (Deuteronomy 5:26, ESV)

“And Joshua said, “Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites.” (Joshua 3:10, ESV)

“And David said to the men who stood by him, “What shall be done for the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?”” (1 Samuel 17:26, ESV)

“It may be that the LORD your God heard all the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the LORD your God has heard; therefore lift up your prayer for the remnant that is left.”” (2 Kings 19:4, ESV)

“My soul thirsts for God, for the living God. When shall I come and appear before God?” (Psalm 42:2, ESV)

“My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God.” (Psalm 84:2, ESV)

“But the LORD is the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation.” (Jeremiah 10:10, ESV)

“But ‘the burden of the LORD’ you shall mention no more, for the burden is every man’s own word, and you pervert the words of the living God, the LORD of hosts, our God.” (Jeremiah 23:36, ESV)

“As he came near to the den where Daniel was, he cried out in a tone of anguish. The king declared to Daniel, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?”” (Daniel 6:20, ESV)

“I make a decree, that in all my royal dominion people are to tremble and fear before the God of Daniel, for he is the living God, enduring forever; his kingdom shall never be destroyed, and his dominion shall be to the end.” (Daniel 6:26, ESV)

“Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.”” (Hosea 1:10, ESV)

It is in the light of this Old Testament background that we gain insight into the significance of Peter’s declaration of faith. Peter understood that Jesus was deity—

God. “Amidst the stone dead images that surrounded them in Caesarea Philippi, he declared Jesus to be the son of the living God, challenging both the dead gods and those who were foolish enough to worship them as if they really existed.”49 Perhaps it was in a way he did not fully understand yet, but still in fact, he was God.

Matthew 16:17 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.

Simon Bar-Jonah…. Peter says, “You are the Christ, the Son of the living God.”” (Matthew 16:16, ESV). Jesus says, You are “Simon Son of Jonah!” (Matthew 16:17, ESV)

The formal identification of name and parent identifies this as a solemn moment. Here Simon is call Bar-Jonah or “Son of Jonah.”

flesh and blood…. Flesh and blood is “a graphic way of describing humanity in contrast with God or other spiritual beings cf. 1 Cor 15:50; Eph 6:12; Heb 2:14.”50 The sources of Peter’s revelation was God not man.

revealed51…. This is the same word used in the Book of Revelation.

“The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John,” (Revelation 1:1, ESV)

This idea that spiritual insight proceeds from the Father as an act of divine revelation was addressed earlier by Jesus.

“At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” (Matthew 11:25–27, ESV) and (Luke 10:21–22, ESV)

“Where in [Matthew] 11:27 the emphasis was on the Son revealing the Father, here the emphasis is on the Father revealing the Son.”52

Matthew 16:18 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.

49 Elaine A. Phillips, “Peter’s Declaration at Caesarea Philippi,” in Lexham Geographic Commentary on the Gospels (ed. Barry J. Beitzel and Kristopher A. Lyle; Lexham Geographic Commentary; Bellingham, WA: Lexham Press, 2016), Mt 16:13–Lk 9:20.50 France, R. T. (2007). The Gospel of Matthew (p. 619). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.51 revealed ἀποκαλύπτω “… ‘to uncover, to take out of hiding,’ … to cause something to be fully known— ‘to reveal, to disclose, to make fully known, revelation.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.52 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 666). Grand Rapids, MI: W.B. Eerdmans.

Peter53…. Jesus recently addressed the apostle with his formal family name, Simon Bar-Jonah; but now he changes and uses another more familiar nickname, Peter, which means rock or stone.

The only difference between Peter and rock in 16:18 is that the gender of Peter is masculine and the gender of rock is feminine. Does this imply anything in particular? Well certainly the proper way to address a male is to use a masculine gender, hence Peter. In the Greek language gender, and other grammatical elements, will conform to the words they are modifying. So, what is “rock”, feminine, modifying? The next feminine word in this passage is “church.” “…on this rock I will build my church….” However, the word “this” appears to address something before rock, not after it. The only feminine word that comes before it is “flesh” in verse 17. But that doesn’t help; for Jesus says that flesh “has not revealed this to you.” Other than the masculine Peter, the only thing it could address would be Peter’s prior confession of Jesus—although the confession itself has no gender. Other than that, it would appear that the feminine rock would address the masculine Peter which is not without precedent.

on this rock54…. “Is ‘this rock’ Peter or Peter’s confession of faith, or is the reference to Jesus himself as now identified in the Petrine confession?”55 It would appear that it could be any one of these three, simply because all three are in some since true. And each of these are identified as the case by one group or another.

Protestants tend to shy away from identifying Peter as the Rock simply because the Roman Catholic Church makes this point as a means of elevating their church as “The Church” meaning the only “true” church in Christianity. And since there is no salvation outside the (their) Church, all others embracing Christ are actually lost.

However, their position requires several additional bits of fact: 1) Peter would need to be the apostle to the Gentiles. In fact, that was Paul’s calling: “Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry” (Romans 11:13, ESV). Peter said of himself: “Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,” (1 Peter 1:1, ESV). Peter was the apostle of the Jews of the Dispersion. 2) that he be the first pastor at Rome. There is no record that he was ever pastor at Rome although he was brought to Rome in chains to be put to death there by Nero. 3) that he could assign apostolic power to those that succeed him in that pastorate at Rome. Nothing like this is found in Scripture. He never said he had such authority. 4) that this authority passed on to the next pastor to the present day, even if those men who were whoremongers, murders and heretics—as many were. This is known as the doctrine of apostolic succession and is a powerful tool to coerce believers into staying in churches that are no longer faithful to the evangelical message—leave and you are lost forever! “…certain popes claimed that Jesus gave them the right to determine who could and who could not enter heaven. They claimed the authority to declare people anathema—condemned to hell. During one tragic era before the Reformation, three

53 Peter Πέτρος “Pétros always means a stone…. It is a large stone, a piece or fragment of a rock such as a man might throw.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.54 on this rock πέτρα “…a rock. A projecting rock, cliff….” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.55 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 669). Grand Rapids, MI: W.B. Eerdmans.

rival popes each condemned the other two and all their followers, so that everyone in Europe had been condemned to hell by someone who claimed to be pope!”56

5) That the churches founded by other apostles are required to acquiesce to Rome’s authority because of the teaching above. This teaching is foreign to the Bible.

So, to conclude that Jesus called Peter, as chief among the apostles, to use the keys to the kingdom to preach Christ first to the Jews and later to the Gentiles in no way empowers the Roman church to lord it over all believers even torturing and murdering those that will not acquiesce to their teachings.

But all this prior discussion above leads us away from the main point which is: “With a rock foundation the church is promised stability and permanence. A house built on rock remains standing (cf. 7:24–25).”57 It is Jesus’ Church that is promised this permanence.

I will build my church…. Although it is Jesus who builds his Church, he does so by means of his apostles. In this passage, he mentions Peter as a critical contributor to that task. But Paul was a “skilled master builder” in that effort as well.

“According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it.” (1 Corinthians 3:10, ESV)

And in Ephesians we learn that the Church was built on the foundation of the apostles and prophets—all of them.

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,” (Ephesians 2:19–20, ESV)

John recounts the New Jerusalem as having twelve foundations named after the twelve apostles.

“And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb.” (Revelation 21:14, ESV)

“The text says nothing about Peter’s successors, infallibility, or exclusive authority.”58 “What the NT does show is that Peter is the first to make this formal confession and that his prominence continues in the earliest years of the church (Acts 1–12).”59

It appears that Peter is the rock and on him—and the twelve—Jesus will build his Church. Yet the twelve foundations (Revelation 21:14) are the work of twelve men to lay but one true foundation, Jesus Christ.

56 Daniel M. Doriani, Matthew & 2 (ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani; vol. 2; Reformed Expository Commentary; Phillipsburg, NJ: P&R Publishing, 2008), 89.57 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 362.58 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 368). Grand Rapids, MI: Zondervan Publishing House.59 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 368). Grand Rapids, MI: Zondervan Publishing House.

“For no one can lay a foundation other than that which is laid, which is Jesus Christ.” (1 Corinthians 3:11, ESV)

And like the Apostles, we too must build on this Rock.

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.” (Matthew 7:24, ESV)

church60…. Church means an assembly. It’s made up of two words, 1) to call and 2) out. In ancient times a town crier would walk through a city and call out to the citizens announcing a public gathering at some close location. It might be an announcement dealing with entertainment or perhaps a call for a civic meeting. The people were called out from town to assemble in a nearby location. So, the Church is a group of called out ones to assemble to Jesus for instruction and worship.

This is the first-time Matthew uses this word. He will use it twice more in 18:17.

“Jesus’ announcement of his purpose to build his ekklēsia [church] suggests … that the fellowship established by Jesus stands in direct continuity with the Old Testament Israel” (Ladd, NT Theology, p. 110), construed as the faithful remnant with the eyes of faith to come to terms with the new revelation. Acknowledged as Messiah, Jesus responds that he will build his ekklēsia, his people, his church—which is classic messianism.” “A Messiah without a Messianic Community would have been unthinkable to any Jew” (Albright and Mann).”61

“Ancient teachers regularly established communities of followers to perpetuate their teachings….”62

the gates of hell shall not prevail against it…. “Many peoples in antiquity viewed the underworld as a land, city, fortress, or prison with strong gates which prevented escape and barred access to invaders.”63

gates64…. “A door, gate, the large door or entrance of an edifice, city. To be distinguished from thúra…, a common door.65

hell [hades]66…. Hades means unseen and is therefore the place of the unseen, as such it was associated with the grave. People put in a grave are now unseen. With 60 church ἐκκλησία “…to call out. It was a common term for a congregation of the ekklētoí (n.f.), the called people, or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald … which constituted the ekklēsía. In the NT, the word is applied to the congregation of the people of Israel (Acts 7:38). Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.61 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 369). Grand Rapids, MI: Zondervan Publishing House.62 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 427.63 Joachim Jeremias, “Πύλη, Πυλῶν,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 924.64 gates πύλη “…doors or gates used to close off entranceways— ‘door, gate.’ … may refer to house doors and gates or to large doors and gates such as were used in a palace, temple, or in a city wall.” Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 88.65 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.

that, it took on the image of death, both the good and the evil are buried and therefore unseen. In time, the negative side of death, hell, began to predominate, although originally that was not the case.

“…Hades is associated with death. It expresses the general concept of the invisible world or abode into which the spirits of men are ushered immediately after death. The prevalent idea connected with it in its association with death are those of privation, detention, and just recompense.” 67

“The state of human beings in Hades is immediate and irreversible after death, although it does not constitute the eternal state, for Hades itself later becomes the exclusive place for unbelievers. It is cast into the lake of fire (Rev. 20:14), while the reign of the just becomes paradise (Luke 23:43; 2 Cor. 12:4; Rev. 2:7) which is ultimately absorbed into the final heaven (Rev. 21:1). Our Lord conclusively teaches in the story of the rich man and Lazarus that there is no possibility of repentance after death.”68 Repentance and faith are now or never.

the gates of hades or the gates of death…. This phrase is used five times in the Old Testament. The Hebrew “Sheol” is the Old Testament counterpart to Hades having much the same meaning. ““Hades” is the dwelling place of the dead and corresponds to the Hebrew “Sheol” (אול 69”.(ש[

“If I hope for Sheol as my house, if I make my bed in darkness, if I say to the pit, ‘You are my father,’ and to the worm, ‘My mother,’ or ‘My sister,’ where then is my hope? Who will see my hope? Will it go down to the bars of Sheol? Shall we descend together into the dust?”” (Job 17:13–16, ESV)

“Have the gates of death been revealed to you, or have you seen the gates of deep darkness?” (Job 38:17, ESV)

“Be gracious to me, O LORD! See my affliction from those who hate me, O you who lift me up from the gates of death,” (Psalm 9:13, ESV)

“they loathed any kind of food, and they drew near to the gates of death.” (Psalm 107:18, ESV)

“I said, In the middle of my days I must depart; I am consigned to the gates of Sheol for the rest of my years.” (Isaiah 38:10, ESV)

“Figuratively the gates of hádēs (…hell) refers to the powers of Satan and his hosts as commanding hádēs, the realm of death, including both the grave and the place of departed spirits. Death and hell are the effect of sin. Man is under the power of hell because he is under the power of sin. Satan is the father of sin and the lord of hell. Those whom he holds under sin, he holds under death. The redeeming work of Christ 66 hell ᾅδης [hades]…. “…death as an impersonal supernatural power— ‘death.’ Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 148.67 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.68 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.69 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 363.

overcame the power of sin and hence the power of Satan and hell (1 Cor. 15:52–57; Col. 2:15; Heb. 2:14; 1 John 3:8; Rev. 1:18.”70

prevail71…. “…defeat, prevail against, overcome….”72 Gates prevail in the sense that they prove strong enough to defeat an attack. They are defensive tools to resist attack; they are not offensive tools that go on the attack.

shall not prevail against it…. What does “it” reference? It is a feminine pronoun and therefore should modify a feminine noun. The word church is a feminine noun and therefor appears to be the word modified; “the gates of hell shall not prevail against the Church.”

One meaning: “The gates of Hades as the essence of the realm of the dead that humans cannot conquer will not be stronger than the church built on the rock. That means that the church is promised “imperishable permanence as long as this age exists,” for its Lord will be with it always to the end of the age (28:20).”73 This view envisions Hades, death, as aggressors that will not prevail against God’s Church which guarantees life to its community. The Church shall not fail.

A second option: “In the interpretation of Jesus’ promise in terms of the members of the church, the issue is their future resurrection. Christ will call his dead to himself, and the gates of Hades will not be able to hold them back, for he himself is risen and now has “the keys of Death and of Hades” (Rev 1:18).”74 This view envisions Jesus as the aggressor with the Gates unable to resist his assault on the last day at the resurrection of the saints.

“For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.” (1 Thessalonians 4:16, ESV)

A third option: Gates do not go on the attack but resist an attack. Jesus is saying that the gates of hell will not be strong enough to resist the attack of the Church. Here hell is on the defensive and the Church is on the offensive. So, the church is the aggressor and the gates of hell attempt to keep the lost imprisoned there. But to no avail. This view envisions the Church as a current aggressor against Hades, death.

“Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house.” (Matthew 12:29, ESV)

70 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.71 prevail κατισχύω “…to prevail over something or some person so as to be able to defeat, with the implication that the successful participant has greater strength— ‘to defeat, to prevail over.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.72 Timothy Friberg, Barbara Friberg, and Neva F. Miller, Analytical Lexicon of the Greek New Testament (Baker’s Greek New Testament Library; Grand Rapids, MI: Baker Books, 2000), 225.73 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 364.74 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 364.

Jesus has entered the strong man’s house and bound him. Thus, the church will now plunder his goods. The gates of hell cannot withstand the assault of the church. They must fly open that the redeemed might fly-out.

“save others by snatching them out of the fire ….” (Jude 23, ESV)

Whichever view one takes the conclusion of the matter is that ultimately death loses and God’s Church in Christ wins.

Matthew 16:19 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.”

We will soon see this stated again in chapter 18.

“Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (Matthew 18:18, ESV)

Keys are mentioned often in Scripture and it is Jesus Christ to whom the Father has given this key or power. They may have a variety of uses.

“And I will place on his [Messiah] shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open.” (Isaiah 22:22, ESV)

“... I died, and behold I am alive forevermore, and I have the keys of Death and Hades.” (Revelation 1:18, ESV)

“And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.” (Revelation 3:7, ESV)

“And the fifth angel blew his trumpet, and I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit.” (Revelation 9:1, ESV)

“Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain.” (Revelation 20:1, ESV)

We have a new image; does it relate to the gates of hell? Let’s see.

keys75…. “In ancient times, the steward of a wealthy family, especially of the royal household, was given a key, probably a golden one in recognition of his office. Therefore, the phrase referring to giving a person the key naturally grew into an expression of raising him to great power (cf. Is. 22:22; Rev. 3:7).”76 Often the key was hung by a large belt or ribbon around the shoulder of the office holder. Sometimes it was so large, it was carried over one’s shoulder. In our day, we give people keys to the

75 keys κλείς “…an instrument used for locking and unlocking doors and gates— ‘key.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.76 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.

city to honor them. If this authority of key bearer continued today, the janitors of the community would be the most powerful citizens of the city.

of the kingdom of heaven…. Not keys to the gates of Hades and that should not be missed. The keys address something in heaven, not something in Hades.

So, how does Peter and the other Apostles use these keys?

One view: The gates of verse 18 and the keys of verse 19 complement each other. In light of the phrase, “…‘the keys of the kingdom of heaven’: the church can batter down the gates of Hades and can (in the person of Peter) open the gates of the kingdom of heaven; on this understanding, the church, once founded on the rock, has the vision set before it of rescuing people from the grip of Hades and opening up for them a future in the kingdom of heaven.”77 The problem with this phrase is you don’t need keys if you “batter down the gates.”

This sounds like a restatement on the last phrase we discussed “the gates of hell.” As such, it does not provide any new material. Yet, the symbol of loose and unloose is quite new and one would expect additional information concomitant with the new symbol.

A second view: Evangelical churches generally understand the keys as the authority that Peter and the apostles used in preaching the gospel and thereby freeing men from eternal damnation. The initial use of those keys was when Peter preached to the Jews at Pentecost (Acts 2) and later to the Gentiles at Cornelius house (Acts 10) using those keys to proclaim the ministry of Christ to these two groups. But is there more?

A third view: Gates keep out, keys let in. But notice what the keys access: “the keys of the kingdom of heaven.” Not the keys to the gates of hell.

Keys are not new in the New Testament; consider how Jesus used key in Luke while speaking of the Pharisees.

“Woe to you lawyers! For you have taken away the key of knowledge. You did not enter yourselves, and you hindered those who were entering.”” (Luke 11:52, ESV)

One other verse addresses this idea without using the word “key” but does use the term kingdom of heaven.

“But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.” (Matthew 23:13, ESV)

“Clearly, then, by their approach to the Scriptures, Jesus says they [the Pharisees] are making it impossible for those who fall under the malign influences of their teaching to accept the new revelation in Jesus and enter the kingdom. They take away “the key of knowledge” (Luke 11:52). This is important. By their teachings, the scribes and Pharisees shut up or lock up the way of understanding to the kingdom of God.

77 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 675). Grand Rapids, MI: W.B. Eerdmans.

However, by Peter’s and the apostle’s teachings, they will open or unlock the way to a right understanding of God and his kingdom.

“… Peter, on confessing Jesus as Messiah, is told he has received this confession by the Father’s revelation and will be given the keys of the kingdom: i.e., by proclaiming “the good news of the kingdom” (4:23), which, by revelation he is increasingly understanding, he will open the kingdom to many and shut it against many.”78

“But the same gospel proclamation alienates and excludes men; so we also find Peter shutting up the kingdom from men (Acts 4:11–12; 8:20–23).”79 “Those he ushers in or excludes have already been bound or loosed by God according to the gospel already revealed and which Peter, by confessing Jesus as the Messiah, has most clearly grasped.”80

So, the power and authority that the scribes, Pharisees and Sadducees once held, Jesus is now taking and giving to Peter and the other Apostles, the authorized interpreters of the Bible.

whatever you bind…loose…. Not whoever you bind or loose but whatever. Whatever is neuter in gender, whoever would generally be masculine. This is not the binding or loosing of people but of doctrine, teachings. So, is it people that are being bound or loosed, or is it an authority to bind or loose certain teaching, to authorize certain doctrines and to void others? Jesus said this to the Pharisees:

“thus making void the word of God by your tradition [teachings] that you have handed down. And many such things you do.”” (Mark 7:13, ESV)

Their teachings bound people to certain authorized views and how the Scripture was to be understood and released them from obeying other views about Scripture. Here is a perfect illustration:

“But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” he need not honor his father.’ So for the sake of your tradition [teachings] you have made void the word of God.” (Matthew 15:5–6, ESV)

…whatever you bind on earth shall be [shall have been] bound in heaven, and whatever you loose on earth shall be [shall have been] loosed in heaven.”

Let’s look to other Jewish literature for help here. “The metaphor of binding and loosing was used by the rabbis for declaring forbidden or permitted.”81 “No other terms were in more constant use in Rabbinic canon-law than those of binding and loosing. They represented the legislative and judicial powers of the Rabbinic office. These powers Christ now transferred, and that not in their pretension, but in their reality, to his

78 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 373). Grand Rapids, MI: Zondervan Publishing House.79 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 373). Grand Rapids, MI: Zondervan Publishing House.80 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 373). Grand Rapids, MI: Zondervan Publishing House.81 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 426). Grand Rapids, MI: W.B. Eerdmans.

apostles….”82 This is what Jesus is addressing; he is taking that teaching role out of the hands of the former religious leaders of Israel, the scribes, Pharisees and Sadducees and putting it into the hands of his disciples. “Peter is not the gate keeper of heaven, but the steward of the Kingdom of heaven upon earth. In this regard his primary function is that of “binding and loosing,” which would mean the authority to render the correct interpretation to the Law of Christ. Peter would then stand in contrast to the teachers of the Law of 23:13, who are the self-appointed interpreters of God’s Law.”83 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.” (Matthew 23:13, ESV)

Jesus will change this and take from the scribes, Pharisees and Sadducees the power to bind and lose and give it instead to the disciples. They will exercise it in somewhat the same way the religious leaders of Israel did, that is they will teach and preach the gospel. That message will attract and repel according as God has so chosen from time eternal.

“And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.” (Acts 13:48, ESV)

“Jesus spoke of the scribes and Pharisees as shutting up the kingdom before people and thus preventing them from entering (23:13). Peter, by contrast, was to open the way. As noted, we see him doing this in Acts 2 and 3, where his preaching brought many into the kingdom, and in Acts 10, where he opened the way for the Gentile Cornelius to come in.”84

However, it must be remembered, this authority is not limited to Peter; he is simply the leader of this band of brothers and exercises this authority along with all the others. “The binding and loosing clauses will be repeated almost identically in 18:18, but with reference to all the disciples.”85

“Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (Matthew 18:18, ESV)

The words “you” in Matthew 18:18 are plural, it is an authority given to all of them.

shall be bound or better shall have been bound… “The heavenly “endorsement” of Peter’s decisions is expressed (both here and in 18:18, twice in each verse) in the unusual syntax of future perfect passive verbs, “will have been tied up,” “will have been untied.” The construction is sufficiently unusual and indeed awkward in Greek to draw attention. …. It seems likely, therefore, that these repeated future perfects are there for a reason. They change the sequence of actions. With simple futures, Peter would take the initiative and heaven would follow. But with future perfects the impression is that

82 Marvin Richardson Vincent, Word Studies in the New Testament (vol. 1; New York: Charles Scribner’s Sons, 1887), 96.83 Barclay Moon Newman and Philip C. Stine, A Handbook on the Gospel of Matthew (UBS Handbook Series; New York: United Bible Societies, 1992), 524.84 Morris, L. (1992). The Gospel according to Matthew. The Pillar New Testament Commentary (p. 426). Grand Rapids, MI: W.B. Eerdmans.85 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text, New International Greek Testament Commentary (p. 682). Grand Rapids, MI: W.B. Eerdmans.

when Peter makes his decision it will be found to have been already made in heaven, making him not the initiator of new directions for the church, but the faithful steward of God’s prior decisions. In this syntactical form the saying becomes a promise not of divine endorsement, but of divine guidance to enable Peter to decide in accordance with God’s already determined purpose.”86

The future perfect “shall have been bound” appears difficult. Yet, if it is addressing the orthodox message that the Apostles are authorized to preach, then it hits the spot. These orthodox doctrines that they preach are in fact from eternity. And when Peter and others forbid (bind) or permit (unbind), they are only doing what has been done from ages past, they are simply reiterating orthodox doctrine determined by Moses or even before the founding of the world. The problem that many face here is their view that the Apostles are deciding new situations and new teachings in the Church that have no precedent in the past and that they are now called to determine what is now approved (to unbind) and what is now unapproved (bound). In fact, they are called to exercise the function that the religious leaders of Israel, the scribes, Pharisees and Sadducees have been exercise all along—but been getting wrong. That authority is now revoked and given to the Apostles. Because they are properly opening (unbinding) the word and properly rejecting (binding) false teaching, they are giving a true understanding on what the Bible means. In fact, this “shall have been” decided long ago in the past, they are simply giving the God inspired approval or disapproval to current and future Biblical interpretations. They are reiterating orthodoxy from ages past, things that “have been” determined long ago.

Matthew 16:20 Then he strictly charged the disciples to tell no one that he was the Christ.

There were many opinions among the Jews as to what would happen when the Christ, the Messiah, would come. The prophetic picture of the Messiah as both a suffering servant and a conquering king was confusing to them. Many concluded that there would be two different men to fulfill these conflicting images. For most Jews, probably the most common and exciting of the two was the conquering king, the great military leader like King David, one that would free the nation from the rule of Rome. This image was exciting Israel and they had already attempted to act on it.

“Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself.” (John 6:15, ESV)

But, this was exactly the wrong message at this time and was why Jesus did not want anyone outside of his disciples to know that he was in fact the Christ. He had no intention of charging into Jerusalem on a war horse but instead riding in on a donkey. Before conquering king, he must first be suffering servant. For this reason, he strictly charged them to tell no one he was the Christ.

In Matthew 16:21, Jesus would begin to teach them exactly what the mission of the Christ was.

The Coming Passion (16:21–23)

86 France, R. T. (2007). The Gospel of Matthew (pp. 626–627). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

“The Galilean period of Jesus’ ministry has reached its climax at the most northerly point of his travels. This substantial central section of the narrative … now bridges the gap between north and south, bringing Jesus and his disciples out of their home territory in the north … into Judea in the south, where they are in “foreign” territory … and where they will confront the hostile power of the religious authorities of Israel.”87

Matthew 16:21 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.

“The declaration that he is the Messiah (16:16) leads him immediately to clarify what his messianic mission must involve, and the plain declaration in 16:21 that he must suffer, die and be raised again will be repeated in 17:22–23 and with added emphasis in 20:18–19.”88

From that time…. “‘From that time Jesus began’ was used at 4:17 to mark the transition from the ministry of John the Baptist to that of Jesus…. Now it is used to mark the transition from a period of ministry that has reached its culmination in Peter’s confession that Jesus is the Christ, the Son of the living God, to a period in which orientation towards a fate of suffering for Jesus in Jerusalem comes into sharp focus….”89

began to show90…. “The time for symbols and veiled language was largely over now that they had recognized him as Messiah. … Jesus had taught the Passion earlier but in symbolic language. Indeed, to this point it had been his “purpose to set before Israel symbol-charged acts and words….”91 But now he explains these things to his disciples clearly. As Mark says, “He spoke plainly about this” (Mk 8:32).”92

his disciples…. At this time, the message is limited to his disciples.

“And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” (Matthew 13:11, ESV)

must93…. It was necessary for him to go to Jerusalem; dying there was part of the prophetic plan.

“even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”” (Matthew 20:28, ESV)

87 France, R. T. (2007). The Gospel of Matthew (p. 628). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.88 France, R. T. (2007). The Gospel of Matthew (p. 628). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.89 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.90 show δεικνύω “…to explain the meaning or significance of something by demonstration— ‘to show, to explain, to make clear.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.91 D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke (ed. Frank E. Gaebelein; vol. 8; Grand Rapids, MI: Zondervan Publishing House, 1984), 8374.92 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 376). Grand Rapids, MI: Zondervan Publishing House.93 must δεῖ “…to be that which must necessarily take place, often with the implication of inevitability— ‘to be necessary, must.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.

Jerusalem…. Here Jesus predicts the city of his death. Jerusalem will be the site of “the official and judicial rejection of Jesus by those who had formal responsibility for the life of Israel as the people of God, and so presents us with the paradox of the rejection of Israel’s Messiah by the official leadership of Israel.”94

suffer many things…. Although the suffering savior is taught in the Old Testament, it was not the “preferred” savior of the Jews; they wanted a strong military leader not a weak prophet.

“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.” (Isaiah 53:4–6, ESV)

The Isaiah Messiah is the Messiah he has come to be. This Messiah they despise.

the elders and chief priests and scribes, and be killed…. These in their various roles are the spiritual leaders of the nation, “the three groups that largely constituted the Sanhedrin….”95 As is so often the case with the religious elite of the world, they are murderers.

On the cross these same three groups will mock Jesus.

“So also the chief priests, with the scribes and elders, mocked him, saying,” (Matthew 27:41, ESV)

and on the third day be raised…. He has already anticipated the resurrection in his prior teachings, although these teachings would be difficult for the disciples to understand at this early stage.

“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, ESV)

“Each of the three predictions of Jesus’ death here and in 17:22–23 and 20:18–19 concludes with the contrasting prediction that he will be raised on the third day.”96 There was never any doubt about this.

Matthew 16:22 And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.”

94 France, R. T. (2007). The Gospel of Matthew (p. 632). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.95 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 376). Grand Rapids, MI: Zondervan Publishing House.96 France, R. T. (2007). The Gospel of Matthew (p. 632). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

rebuke97…. “The strong verb “rebuke” (used elsewhere for Jesus’ stern commands to the wind and waves, 8:26, and to a demon, 17:18) … conveys the intensity of Peter’s shock….”98 This was not the Messiah Peter was looking for either.

never…. This strong word “conveys that it is not just undesirable but unthinkable.”99 It is “the most definite form of negation regarding the future.”100 Peter will not hear of it.

“Peter’s strong will and warm heart linked to his ignorance produce a shocking bit of arrogance. He confesses that Jesus is the Messiah and then speaks in a way implying that he knows more of God’s will than the Messiah himself.”101

Matthew 16:23 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.”

Get behind me, Satan! The words here are very similar to Jesus words to Satan in chapter 4.

“Then Jesus said to him, “Be gone, Satan! For it is written, “  ‘You shall worship the Lord your God and him only shall you serve.’  ”” (Matthew 4:10, ESV)

Through Peter, Satan returns with his original plan to sidestep the cross to glory. “Peter’s vision of Messiahship represents the easier way to power and authority, the gains without the pains.”102

hindrance103…. A trap or a stumbling block. “A few moments earlier Jesus had called Peter a rock. Now he calls him a different kind of “rock,” a skandalon (“a stumbling block…).”104

“As Satan offered Jesus kingship without suffering (4:8–9), so Peter does the same, adopting current expectations of victorious messianic conquest….”105 It seems that it was impossible for anyone in Israel to give up on the hope of a military Messiah.

97 rebuke ἐπιτιμάω “…to express strong disapproval of someone— ‘to rebuke, to denounce.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 435). New York: United Bible Societies.98 France, R. T. (2007). The Gospel of Matthew (p. 634). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.99 France, R. T. (2007). The Gospel of Matthew (p. 634). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.100 Blass, F., Debrunner, A., & Funk, R. W. (1961). A Greek grammar of the New Testament and other early Christian literature (p. 184). Chicago: University of Chicago Press.101 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 377). Grand Rapids, MI: Zondervan Publishing House.102 France, R. T. (2007). The Gospel of Matthew (p. 635). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.103 hindrance σκάνδαλον “…a trap, stumbling block. To cause to stumble and fall … figuratively to be a stumbling block to someone, to cause to stumble at or in something, to give a cause of offense to someone.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.104 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 377). Grand Rapids, MI: Zondervan Publishing House.105 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 377). Grand Rapids, MI: Zondervan Publishing House.

“The notion of a suffering Messiah, misunderstood by Peter so that he became a stumbling block to Jesus, itself becomes, after the Resurrection, a stumbling block to other Jews (1 Cor 1:23).”106

“but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles,” (1 Corinthians 1:23, ESV)

“As long as he holds such a view, the “rock” on which the church is to be built proves instead to be a stumbling-block.”107

setting your mind108 or you are not thinking…. “Peter, unlike other men, did think God’s thoughts because divine revelation was given him. Here, however, he has switched sides, aligning himself not only with men but with Satan.”109 One cannot underestimate the importance of thinking that is aligned with God’s Word. Opinions of even good men often lead astray.

Peter did his best to think this thing through but he failed miserably to understand God’s thoughts. So we, like Peter, must always bow the knee to God’s thoughts.

“For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55:8–9, ESV)

The Disciple’s Loyalty and its Consequences (16:24–28)(Mark 8:34)

Matthew 16:24 Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.

“…what is likely also to have been a significant factor in Peter’s dismay at Jesus’ prediction: the death of the Messiah is likely to have serious implications for those who are identified as his followers.”110 And as Jesus comments demonstrate, he was right.

This is an if, then, else passage. If anyone would come after me, then let him deny himself, else is followed by four “because or for” clause, the reasons why one would want to follow Jesus—for one will lose his life (v 25), for one would will lose his soul (v 26), for Jesus is coming in judgment (v 27).

106 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 377). Grand Rapids, MI: Zondervan Publishing House.107 France, R. T. (2007). The Gospel of Matthew (p. 635). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.108 setting your mind φρονέω “To think, have a mindset, be minded. The activity represented by this word involves the will, affections, and conscience.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.109 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 378). Grand Rapids, MI: Zondervan Publishing House.110 France, R. T. (2007). The Gospel of Matthew (p. 636). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

deny111…. “…to dissociate oneself from one’s own interests, which in this case means the willingness to risk one’s own life.”112

“if we endure, we will also reign with him; if we deny him, he also will deny us;” (2 Timothy 2:12, ESV)

cross113…. This and 10:38 are the only two times prior to the crucifixion in which the word cross is used.

“And whoever does not take his cross and follow me is not worthy of me.” (Matthew 10:38, ESV)

The question is this: do the disciples understand that Jesus is talking about his own crucifixion when he uses this word?

It’s not that they had not seen the cross before. “…condemned criminals of all sorts in the Roman Empire had carried the cross bar to be used for their crucifixion to their place of execution.”114 Now that Jesus is talking about being killed, the significance of what he is saying is not missed. Peter is appalled.

follow me…. “And when we come to follow, we should not miss the present imperative: “let him keep on following me.” Jesus is talking about a discipleship that is a whole way of life. Taking up a cross is not something that can be done once and for all and gotten out of the way (Luke has “take up his cross daily,” Luke 9:23).”115

Matthew 16:25 For whoever would save his life will lose it, but whoever loses his life for my sake will find it.

“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” (Matthew 10:28, ESV)

For or Because116…. The word for [because] introduces the first reason why one would want to follow Jesus, to death if necessary.

would or wills or wishes…. There is here an “emphasis on the action of the will.”117

111 deny ἀπαρνέομαι “…deny strongly, with the implication of rejection— ‘to deny, to reject.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.112 France, R. T. (2007). The Gospel of Matthew (p. 638). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.113 cross σταυρός “A cross, a stake, often with a cross–piece, on which criminals were nailed for execution. The cross was an instrument of most dreadful and agonizing torture.” Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.114 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.115 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 431.116 For γάρ gár; “a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. for, in the sense of because, and so forth.” Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000).117 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 432.

save his life or soul118 There is a play on the idea of life and soul in this verse and what it is that is saved.

will lose it…. “If we regard life as no more than this ordinary, physical life, if we spend our time and our resources on getting as much out of this life as we can, Jesus is saying, we lose life in its more important sense. To spend oneself trying the get the best one can out of this present life, the here and now, is to lose life in the fullest sense.”119

for my sake…. “…the key to this conundrum is the phrase “because of me [for my sake].” Loss of life as such is no gain; it is life lost out of loyalty to Jesus which ensures that true life is gained.”120

There is of course a play on the words life and lose and find. To follow Jesus could very well mean to suffer a similar death on the cross, but to obtain eternal life in its place. Not to follow Jesus may result in a limited saving of live for the short run, but will certainly result in losing one’s life for all eternity.

Matthew 16:26 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?

For…. This is the second reason why one would want to follow Jesus, even to death if necessary.

gains…. “The prospect of “gaining the whole world” relates closely to the third temptation in 4:8–10, and the means there proposed, the worship of Satan, would indeed result in the loss of the psyche [soul].”121

Jesus is here addressing Satan’s plan to glory in by-passing the cross. This is what Peter was unwittingly advocating. Here Jesus makes it clear that such gain is actual loss.

the whole world…. “…there are no circumstances in which anyone could gain the whole world.”122 So, one can only exchange his soul for a small piece of this world and that only for a short period of time, a sad price to pay for one’s soul.

give in return…. What will one give in exchange for one’s soul?

soul…. Jesus continues his play on the double meaning of the word life or soul. The Psalmist speaks in like fashion when he says:

“Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of

118 life ψυχή “…the essence of life in terms of thinking, willing, and feeling— ‘inner self, mind, thoughts, feelings, heart, being.’” Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies.119 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 432.120 France, R. T. (2007). The Gospel of Matthew (p. 638). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.121 France, R. T. (2007). The Gospel of Matthew (p. 639). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.122 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 433.

their riches? Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice, that he should live on forever and never see the pit.” (Psalm 49:5–9, ESV)

Matthew 16:27 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.

for… This is the third reason why one would want to take up his cross and follow Jesus.

1) “For whoever would save his life will lose it” (v.25).” 2) “For what will it profit a man if he gains the whole world and forfeits his soul (v. 26), and now 3) “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” (v. 27).

Follow Jesus, or if not, suffer the coming judgment of an offended God.

come…. It is common in our day to respond automatically to the use of the word “come” or “coming” as a reference to the eschatological last coming of Jesus at the end of time. But the fact is there were many “comings” by God in the Bible that were not the ultimate last coming. The question is this, are there to be other comings by God in judgment before the end of time? In isolation, verse 27 does not tell us which “coming” he might be addressing.

Earlier, Jesus introduced the idea of the coming of the Son of Man in judgment in Matthew 13:41.

“The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers,” (Matthew 13:41, ESV)

He now readdresses a “coming” here—but which one?

There Are Seven “Comings” Of God Found in The Bible

The Coming of God in Theophanies (as he did to Adam, Enoch, Abraham and others)The Coming by Jesus at BethlehemThe Coming of Jesus to the Father - The AscensionA Coming by the Spirit of God A Coming Judgment by God Against Israel or the NationsThe Coming by Jesus in Judgment against the ChurchThe Final Coming by Jesus at the End of Time

One must ask which “coming” is under discussion when addressing this topic. Otherwise one will see the “end of the world” in every passage that mentions comings. As is so often the case, one must look at the context of a passage to obtain such information.

with his angels…. There is no indication in the Bible that anyone other than God has angels. These angles of God are called “his angels” that is, the angels of Jesus Christ—another proof of the deity of Jesus Christ.

in the glory of his Father…. This is “the same glory God his Father enjoys (cf. 26:64; John 17:1–5), another implicit claim to the status of deity….”123

according to what he has done…. “To reward each according to his or her works or deeds is a function regularly attributed to God. Here this function is taken on by the Son of Man.”124

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” (Matthew 7:21, ESV)

“And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” (Matthew 7:23, ESV)

Matthew 16:28 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.”

There is nothing in verse 16:27 that tells us which “coming” Jesus is talking about. It could be his coming on the last day at the end of time. It could be his coming in judgment on Jerusalem in A.D. 70. However, verse 16:28 clarifies which one he is referring to.

Truly, I say to you…. This phrase “marks out the words that follow as especially solemn and significant.”125 It is so because it is about a future coming of the Son of Man.

some standing here…. “Jesus goes on to say that there are some of his present audience (those standing here) who will not undergo death before the coming of the Son of man in his kingdom….”126

Did Jesus Get It Wrong?

Before we go on and attempt to explain this in terms of Biblical options, we should note that “Some think the saying shows that Jesus expected history to end within a few years but was clearly wrong….”127 The great skeptic Bertrand Russell used this passage to prove Jesus was either false or foolish. Jesus ““certainly thought that His second coming would occur in clouds of glory before the death of all the people who were living at that time.” Russell cites this and other texts of the New Testament to prove his point: “There are a great many texts that prove that. He says, for instance, ‘Ye shall not have gone over the cities of Israel till the Son of Man comes’ [Matt. 10:23]. Then He says, ‘There are some standing here which shall not taste death till the Son of Man comes into His kingdom’ [Matt. 16:28]; and there are a lot of places where it is quite clear that

123 Carson, D. A. (1984). Matthew. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 379). Grand Rapids, MI: Zondervan Publishing House.124 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.125 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 434.126 Leon Morris, The Gospel according to Matthew (The Pillar New Testament Commentary; Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1992), 434.127 D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke (ed. Frank E. Gaebelein; vol. 8; Grand Rapids, MI: Zondervan Publishing House, 1984), 8380.

He believed that His second coming would happen during the lifetime of many then living. That was the belief of His earlier followers, and it was the basis of a good deal of His moral teaching.… In that respect, clearly He was not so wise as some other people have been, and He was certainly not superlatively wise.””128

This scripture and others like it are commonly used to show that although Jesus did the best he could in guessing the future but, because he was no more than a man, he failed to get it right. If this were true, why bother to be a Christian? Indeed, that was Bertrand Russell’s point.

As one can see, this verse is used by unbelievers to justify their unbelief. But that is because they do not understand what Jesus was saying. Indeed, it seems that most Christians do not understand either. Let’s consider the options.

who will not taste death…. Those standing there were the Apostles. This event must take place after some of the Apostles die but before all of them do so.

Alfred Plummer lists seven principal ways of understanding the passage that have been put forward by various commentators: (1) the transfiguration, (2) the resurrection and ascension, (3) Pentecost, (4) the spread of Christianity, (5) the internal development of the gospel, (6) the destruction of Jerusalem, and (7) the second advent.129 The two major contenders appear to be the first, the transfiguration, which follows in the next verse, and the destruction of Jerusalem in A.D. 70.

So, in some sense, “This future authority of the Son of Man is now given a timescale. Some of those standing there as Jesus speaks will still be alive to see it.”130 But, since the transfiguration comes in the next verse, does not the proximity suggest that we should first look here for the fulfillment of this prophecy?

One thing that can be said of the transfiguration that seems significant is that it occurred six days later at which point there were some standing there who had not tasted death—actually, all of them were standing there and none of them had tasted death! That in itself should disqualify the transfiguration as a possible interpretation of this verse. That could not be the event Jesus was talking about. Indeed, if that was the answer to the prophecy, could one even consider this a prophecy at all? Who couldn’t prophecy that? Two other points, did the transfiguration include 1) coming with his angels and 2) repaying each person according to what he had done, which are found in the previous verse Matthew 16:27? No, it did not; therefore, the transfiguration cannot be the fulfillment of this prophecy.

Also, consider chapters 10:23; 23:36; 24:34 which have a similar message.

“When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.” (Matthew 10:23, ESV)

128 R.C. Sproul, The Last Days according to Jesus (electronic ed.; Grand Rapids: Baker Books, 2000).129 Alfred Plummer, A Critical and Exegetical Commentary on the Gospel according to S. Luke (International Critical Commentary; London: T&T Clark International, 1896), 249.130 France, R. T. (2007). The Gospel of Matthew (p. 640). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

“Truly, I say to you, all these things will come upon this generation.” (Matthew 23:36, ESV)

“Truly, I say to you, this generation will not pass away until all these things take place.” (Matthew 24:34, ESV)

In these verses, we see the real possibility of the coming of the Son of Man in a very short time. They provide a definite time frame within which the coming of the Son of Man is expected to take place. One, is described by “you will not have gone through all the towns of Israel before the Son of Man comes.” The others address this generation not passing away ….”

These three passages seem “to place the whole anticipated unfolding of events within the life span of the generation then living.”131 This is rarely noted by commentators.

until…. “Until, used as a prep. meaning unto, as long as, marking the continuance of an action up to the time of another action….”132

The first action taste death cannot take place until the second action the Son of Man coming in his kingdom occurs.

coming in his kingdom…. “…instead of entering the kingdom he brings it with him….”133

So, what do all these verses refer to? All things considered, this “coming” was a judgment coming to destroy Jerusalem in A.D. 70, some of the disciples, but not all of them, were alive when that happened. This is called a judgment coming and is common to the Bible, but it was not the last coming at the end of time. That is still in our future.

Before we move on, because this is not a common way to look at these verses, are there other reputable commentators that take this interpretive position? There are, in this camp you will find Jay E. Adams, R. C. Sproul, Kenneth L. Gentry, Greg L. Bahnsen, Gary DeMar, Hank Hanegraaff, J. Marcellus Kik, R. T. France, Morris Ashcraft, Philip Carrington, C. Vanderwall, David Chilton, David S. Clark, J. Stuart Russell, Phillip S. Desprez, Moses Stuart and Milton Terry.134

131 Nolland John. (2005). Preface. The Gospel of Matthew: a commentary on the Greek text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.132 Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.133 W. D. Davies and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint Matthew (vol. 2; International Critical Commentary; London; New York: T&T Clark International, 2004), 677.134 Ralph E. Bass, Back to the Future: A Study in the Book of Revelation (Greenville, SC: Living Hope Press, 2004), 13.