Matthew 16:21

Mat_16:21; Mat_16:23

From that time forth began Jesus to show unto His disciples, how that He must go to Jerusalem, and suffer.

Christ foretelling His death

I. Let us observe the state of mind with which Christ looked forward to his approaching sufferings. Jesus was not ignorant of the serious sufferings which were coming upon Him. It is no small part of our happiness that future calamity is partly hidden.

1. A state of unshaken constancy. We must be firm in the way of duty, having counted the cost.

2. The principle by which He was supported-faith. For we look not at the things which are seen, but at the things which are not seen.

II. What was His conduct, in these circumstances, towards his disciples?

1. His conduct towards them showed great compassion for their infirmities.

2. His displeasure on account of the earthly mind which the apostles betrayed.

Learn:

1. How insufficient is our own wisdom or strength to preserve us in the ways of godliness.

2. How secure are they who trust entirely in the power and grace of the Lord Jesus. (J. Jowett.)

A recommendation of readiness for suffering

I. Peters unwillingness to meet Gods will in a course of suffering, evinced by his rebuke of Christ.

1. There was intimacy-Then Peter took him.

2. There was disappointment. Peter was disappointed that his Lord should not have the glory he expected.

3. There was ignorance. Peter ought to have known the Scriptures were full of Christs sufferings.

4. There was presumption.

II. Christs willingness to fulfil all Gods pleasure, evinced in his rebuke of Peter.

1. The indignation of our Lord.

2. He exposed the carnality of his views.

3. Christs love for sinners was persevering. (A. T. Burroughs.)

The suffering Saviour

I. A suffering saviour

1. The suffering was not only great, but peculiar.

2. And all this the text says was necessary. The word must is prefixed to all these clauses. We may interpret the word in three ways.

(1) There is the must of destiny-what is to be shall be, it is vain to fight against it.

(2) There is the must of prediction.

(3) There is the must of propriety and suitableness-moral fitness, for atonement trembles in the balance-Without shedding of blood, etc.

3. It is a very peculiar feature of the Saviours suffering that He had the foreknowledge of it in every detail. In this respect He stands alone among the heroes of faith. They had no foresight of the time, place, or circumstances of their sufferings. Our Lord alone lived His life under the shadow of the cross. The majesty of the character which could endure the weight of so terrible a prospect, remain calm, self-forgetting, etc., and even say in the fore-view of death by crucifixion: I have a baptism, etc.

II. The repugnance of human nature to pain and death. Human nature shrinks for itself from the touch of pain, and doubly for its loved ones. The words do not imply any want of love or reverence-it was their ver), motive. Love and reverence spoke; but ignorance and presumption spoke too. Human nature shrinks with special sensitiveness, till it is taught of God, from the idea of a suffering Saviour. The revelation of atonement by sacrifice was kept veiled from Peter. A veil is upon the heart still of multitudes-they see not why a Father should not forgive without the intervention of a Mediator, etc.

III. The reply of jesus to the rebuke of his servant. This shows the Saviour feeling this repugnance to suffering as a severe temptation, repelling the suggestion of the self-sparing as a cruel aggravation of His great life trial, and making the acceptance of suffering the very point of difference between the carnal mind and the spiritual. We have to accept Christs suffering, and we have to accept our own. (Dean Vaughan.)

St. Peters rebuke of Christ

I. How serious was the Apostles offence. In reference to religion the seeming generosity of an error is no excuse for it.

II. The causes which led to the Apostles error and sin.

1. He had misunderstood some part of what he had heard. St. Peter should have looked at the fact of Christs suffering in the light of His previous communications.

2. There was a second part of what Jesus had said which the apostle ignored altogether. He had said that He would rise from the dead on the third day.

3. The third cause of St. Peters error was his assuming that his own ideas of what was best must needs be true, or at least were actually true. St. Peter was in reality desiring the worst thing possible; our redemption could not have been accomplished without the cross.

III. Similar mistakes occur with ourselves.

1. In reference to the dispensations belonging to our personal history and fortunes. How often a part is misunderstood and left out. In the gloom of trial we overlook the resurrection.

2. In reference to the government of the world rod the course of providence generally.

3. In reference to the claims of Divine revelation generally, and especially the claims of Jesus the Christ as the sum and centre of it. Learn:

1. Be resolute in all humbleness when you think of Gods ways.

2. Loyalty to the personal Christ.

3. Accept Christs word as He gives it. (W. S. Chapman, M. A.)

The temptation arising from human

love:-How are we to explain the severity of our Lords rebuke?

I. When it was this rebuke was given. Our Lord had just entered upon the delicate task of Teacher, the bringing ,,f the minds of His disciples into familiarity with the deeper things in His life and work. In passing from ignorance to knowledge there must he a little contention. This the crucial time-I must speak of My sufferings. He enters upon the process. St. Peter spoils it. His rashness would not let him learn. Christian progress meets hindrances from two sources:

(1) From the wickedness of the wicked;

(2) from the immature goodness of the good.

II. The kingdom of God is very often hindered by that which it has itself produced. In society to-day there is a softness, a consideration for ease of life, which has grown up under Christianity, and which is its product. In old days life was hard, there was endurance and great effort. Passive duties have their opportunity in these days. We talk of Peace on earth. Our idea of peace is quietude. But war is often essential to peace; peace means labour-the sword turned into the ploughshare-that is Gods idea of peace. Religious life may become sentimental. Our Lords rebuke of Peter was severe because Peters plea was affection throwing itself across the path of duty. Have you never felt how terrible it is to have pleading affection try to hinder some great sacrifice? How much harder that form of opposition than any other. Satan now tries to hinder Christ through the blind love of Peter. Is not the Church of Christ often hindered now by pleadings of love, by those who say: This be far from thee. Save thyself. It exhibits a friendly consideration for our happiness; save thy money, health, effects. (R. Thomas.)

The temptations of love to be rejected

If the Pilgrim Fathers had yielded to home sickness and not let that vessel return empty, though she lay so long in the offing, tempting their return, there might have been an America, but it would not have been this America. If Livingstone had listened to the voices of those who thought him mad, Africa to-day would have been still a terra incognita. If prudence had prevailed over zeal seventy years ago, there would have been no foreign missions afoot to-day. But all these men who went to do the pioneer work had mothers and sisters and brothers tugging at their heart-strings, and tempting them not to go. And it is ever so. It is not always as in the case of the Rev. Dr. Norman MLeod, whom I once heard relate how his son had just gone into the ministry, and had accepted a very poor church in the highlands of Scotland, refusing several splendid offers which would have made him wealthy. But, said Dr. MLeod, I thank God for the lad; I would rather see him where he is with his £150 a year, than in the palace with £10,000 a year. It is very hard to say it; but, oh, it is necessary-be on your guard against the temptations of your friends, of your relatives, of your lovers, whose affection is precious to you. Remember that Satan now is wiser than of yore, and tempts by making rich-not making poor. Remember, specially, our Redeemers own words, He that sayeth his life shall lose it, and he that loseth his life for My sake, the same shall save it. (R. Thomas.)

Different Effects of Afflictions

Afflictions are unavoidable. To be a man, as a man to live upon earth, to stand in connection with other men, and yet to be out of reach of afflictions, that is absolutely impossible. How differently did our Lord think of them from his weak, still worldly-minded disciple, Peter!

1. The dissipated and thoughtless man looks upon the afflictions that befall him and others as the effects of chance, as inevitable misfortunes.

2. The proud man entertains such an opinion of himself, that he thinks no afflictions ought to befall him.

3. The superstitious man looks on all afflictions as punishments of sin.

4. The moralist regards them as necessary results of the original constitution of things.

5. The Christian sees them as the visitations of a wise and benign providence. (Zollikofer.)

Peter took Him.

Peters heart indeed was agitated. Strange surgings swelled within him at the mention of the gloomy ideas which had been mooted. The spray of these surgings lashed upon the picture which his imagination had been busily drawing. That picture was still fresh and madid. It was overlaid with brilliant colouring, which exhibited to the good mans fancy a bewitching minglement of glories, material and spiritual. As the broken surgings dashed upon it, there was anguish in the painters spirit. There was anger too. He was displeased. He was chagrined. He said impetuously, and unreflectingly, within himself: What! This will never do. It must not be! (J. Morrison, D. D.)

Began to rebuke Him

He began impulsively, vehemently, inconsiderately, as was too often his wont. He began, but the gracious Lord rose up in majesty and interrupted him, not allowing him to proceed far in the improper freedom he was using, and the improper feeling he was nursing. (J. Morrison, D. D.)

Satan

Christ looked for the moment through Peter, and saw behind him His old enemy, cunningly making use of the prejudices and impulsive honesty of the undeveloped apostle. It was the old temptation back again, that was now presented through Peter-the temptation to avoid suffering, persecution, bitter hate, scorn and murder; and instead, to erect a secular throne that would in pomp surmount all other thrones upon the earth. The Saviours spirit was roused when He met His old foe in such circumstances, looking from behind the battlements of the loving but disconcerted heart of the chief of the apostles. Hence He spoke decidedly and strongly. (J. Morrison, D. D.)

Satan:

Good men often do the devils work, though they know it not. (R. Baxter.)

I. Peters conduct. Characterized by.

1. Arrogant presumption.

2. Ignorance of the end of Christs sufferings.

3. Mistimed sympathy.

II. Christs rebuke. Prompt, severe, instructive. (W. H. Booth.)

The salt our of earthliness

1. Some make reason the standard.

2. The life and conversation of too many nominal disciples, as well as their errors in belief, show their savour of earthliness. (J. Gaston.)

Noble purposes to be encouraged

When your boy says to you suddenly some day, Father, I think I shall be a missionary and go abroad, and preach to the heathen, dont you put your hand upon the lads ambition, and put it down; dont throw any impediment in his way. Hear him on another occasion, encourage him to think still further of the scheme; and though the announcement of the lads idea tear your very heart-strings, because you have said, This son shall comfort me in my old age and feebleness, yet give him time to think about it, and show him the whole case as far as it reveals itself to your own mind, and rather stimulate than discourage him when his mind is set in a philanthropic and noble direction. And so when your husband proposes to give some large sum to this good institution or that, dont tell him that the half of it will do, because he will probably believe you,-it is so easy to go down, and so difficult to get up. (J. Parker, D. D.)

The failure of high spiritual mood

What a different figure is Peter now from that which he presented a few verses before. Jesus said to him, we read in the seventeenth verse, Blessed art thou, Simon Bar-jona. At that moment Simon was lifted above the sons of men. He was the mountain peak that caught the first glance of the morning. And there he stood, king of men, first of disciples, most honoured of the sons of earth; for through him the Father had revealed the Son. What a figure does he present in the twenty-third verse! Get thee behind Me, Satan. The same man, but not the same character. The mountain is crushed, the great mountain become a plain, become a valley; the chief of the sons of men called a devil and ordered off behind. These are the experiences of some of us. We are to-day the most blessed among men, we seem to see almost into heaven. To-morrow we shall go and say some blundering thing, and we shall be found among the lowest and the vulgarest of our kind. One hour we shall speak music, and another hour our voice shall be hoarse, because we are saying offensive things against God and against man. Do not let us condemn one another because of these changes in our experience. The longer I live the more I feel this, how difficult it is to keep up a continuity of the highest spiritual life. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 16:21. From that time forth — When they had made that full confession of Christ that he was the Messiah, the Son of God; began Jesus to show unto his disciples — Another most important point, namely, that he must suffer and be put to death, as a malefactor. If they had not been well grounded in their belief of Christ’s being the Son of God, it would have been a great shock to their faith to be informed that he must suffer and die. Some hints, indeed, our Lord had already given of his sufferings, as when he said, Destroy this temple, and spoke of the Son of man being lifted up, and of eating his flesh and drinking his blood; but hitherto he had not spoken plainly and expressly of the subject, because the disciples were weak, and could not have borne the notice of a thing so very strange and so very melancholy. But now, as they were more advanced in knowledge and stronger in faith, he began to reveal this to them: for he declares his mind to his people gradually, and lets in light as they can bear it, and are prepared to receive it. How that he must go unto Jerusalem — The holy city, the royal city, and suffer there. Though he had lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered; and there, therefore, He must die who was to be the great sacrifice. Thither he was to go within the short space of a few months, this declaration being made in the last year of his life: and instead of being owned, under the royal character he bore, and submitted to by the princes and people, must suffer many things from the elders — The most honourable and experienced men; from the chief priests — Accounted the most religious, and the scribes — The most learned body of men in the nation. These made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people: and these one would have expected to have been the very first to receive him. But instead of this, they were the most bitter in persecuting him! Strange, indeed, that men of knowledge in the Scriptures, who professed to expect the Messiah’s coming, and sustained a sacred character, should use him with such contumely and cruelty when he came! It was the Roman power, indeed, that condemned and crucified Christ; but the principal share of the guilt of the whole business lies at the door of the chief priests and scribes, who were the first and principal movers in it. From them he suffered many things, things which manifested their insatiable malice, and his invincible patience, and in the issue was killed: for nothing short of his death would either satisfy the malice of his enemies, or render him a proper sacrifice for the sins of mankind. Our Lord, however, while he brought to his disciples these melancholy tidings, added, for their support and encouragement under this gloomy prospect, that in the third day he should be raised again. And thus, as all the prophets had done, when he testified beforehand his sufferings, he bore witness likewise to the glory that should follow, 1Pe 1:11. His rising again the third day proved him to be the Son of God, notwithstanding his sufferings, and therefore he mentions it in order that the faith of the disciples might not fail.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

B. The Church as bearing the Cross of Christ, in contrast to that worldly fear of the Cross by which the Lord is assailed.

Mat_16:21-28

(Mar_8:31 to Mar_9:1; Luk_9:21-28)

21From that time forth37 began Jesus to show unto [to] his disciples, how38 that he must go unto [to] Jerusalem, and suffer many things of [from] the elders, and chief priests, and scribes, and be killed [put to death], and be raised again [rise]39 the third day. 22Then Peter took him,40 and began41 to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23But he turned,42 and said unto [to] Peter, Get thee behind me, Satan;43 thou art an offence unto me [my offence]:44 for thou savourest 24[mindest] not the things that be [are] of God, but those that be [are] of men.45 Then said Jesus unto [to] his disciples, If any man [one] will come after me, let him deny himself, and take up his cross, and follow me. 25For whosoever will save his life shall lose it; and whosoever will [may] lose his life for my sake shall find it. 26For what is a man profited [will a man be profited],46 if he shall gain the whole world, and lose his own47 soul? or what shall a man give in exchange for his soul? 27For the Son of man shall come in the glory of his father, with his angels; and then he shall reward every man according to his works. 28Verily I say unto you, There be [are] some standing here48 which [who] shall not taste of death, till they see the Son of man coming in his kingdom.

EXEGETICAL AND CRITICAL

Mat_16:21. From that time.—From the first Jesus had given obscure intimations of the sorrows which were before Him: Joh_2:4, etc. Now, however, He made a distinct announcement of the precise form of His sufferings; 1. because the disciples were strong enough in faith to bear this intelligence; 2. because their faith in the Messiah would thereby be effectually guarded from the admixture of carnal Jewish notions; 3. because the Lord could not conceal from His disciples what awaited them, and would have none but voluntary followers on His path of suffering. But Christ not only announced His impending sufferings; He also explained and showed their necessity—it was a δει κνύειν ὅτι δεῖ, although interrupted by the remonstrance of the disciples.

Of the elders.—The detailed enumeration of these parties proves that there was a general conspiracy on the part of all the Jewish authorities, and hence indicates the rupture of the whole outward theocracy with Christianity.

And rise again the third day.—Even Meyer considers it impossible to reconcile so clear and distinct a prediction of the resurrection with the circumstance that the disciples were so much disheartened by the Lord’s death, as not to expect His restoration to life, and that they did not know what to think of the empty sepulchre, etc. Accordingly, this critic assumes, with Hasert, Neander, de Wette, and others, that Christ had on this occasion indicated His resurrection in a much more indefinite manner than in the text, and that this intimation had assumed the shape of a distinct prediction only ex eventu, and from tradition. Süsskind, Heydenreich, Kuinoel, Ebrard, and others, regard, on the other hand, the narrative in the text as an accurate account of what took place at the time. (See also Leben Jesu, ii. 2, p. 894.) Nor can we see any difficulty in regard to the later conduct of the disciples. As they evidently did not receive Christ’s announcement of His impending death, we cannot wonder at their failing to apprehend and remember what He had said of His resurrection. Besides, until the day of Pentecost, they were very doubtful expositors of the words of Jesus; the figurative and symbolical language employed often leaving them uncertain what to take in a literal and what in a symbolical sense. Hence they frequently explained figurative expressions literally, Mat_16:7; Joh_4:33; Joh_11:12; while, on the other hand, they understood literal expressions figuratively, Joh_6:70; Mat_15:16-17. Accordingly, in this instance also the disciples seem to have remained in doubt in what sense the Lord uttered this solemn and mysterious saying, and that even after He had repeated it a second time, Mar_9:10. Their uncertainty was all the greater from the state of their minds, which assumed an attitude of opposition whenever the Lord made such disclosures. Hence, we conceive that the ἤρξατο of the Lord (“He began to show them,” etc.) was interrupted by the vehement remonstrance of Peter, just as Peter’s attempted rebuke was interrupted by the Lord’s reproof. In all these instances, we must not picture to ourselves the Lord as delivering lectures ex cathedrâ to His disciples, but as making disclosures and revelations which caused intense commotion. Besides, the statement that the disciples gave way to despair after the death of Jesus, is quite contrary to the account of the Evangelists. The honorable interment, the anointing of the corpse (which must not be regarded as identical with the Egyptian practice of embalming), their meetings, and their going to the grave, sufficiently show that there were gleams of light in their darkest hours. On the other hand, their doubts in regard to the resurrection—even after they had been informed of it—are explained by the prodigious greatness both of the anticipation and of the reality. (The idea, that the language of Jesus was symbolical, and referred to a fresh impulse to be given to His cause, scarcely requires refutation.)

Mat_16:22. Then Peter took Him;—προσλαβόμενο ς.—He laid his hand upon Him, or seized Him from behind, as if he would have moved Him by main force to alter His purpose. He stopped the Master in this manner for the purpose of remonstrating with Him. Grotius explains it: he embraced Him; Euthymius Zigabenus and Meyer: he took Him aside, κατ̓ ἰδίαν. The account says nothing of either. When Jesus turned round, He addressed Himself not only to Peter, but also to the other disciples; for, as in his confession, so at this time, Peter represented the general feeling. Meyer rightly infers from the expression ή̓ρξατο, that Jesus did not allow Peter to finish his address. But we see no reason to conclude that He turned His back upon Peter; the expression, ὁδὲστραφείς, or ἐπιστραφείς (as in Mark), being rather against this supposition. Jesus turned round to Peter and the other disciples; and the command, ὕπαγε ὀπίσω μου, referred to the fact, that in a spiritual sense Peter was attempting to obstruct His path.

Be it far from Thee.—This shall not happen to thee, ἵλεώςσ οι, a proverbial expression, εί̓η δΘεός being understood: Propitius sit tibi Deus, God be merciful to thee, God preserve thee!—equivalent to the Hebrew הָלִילָה (2Sa_20:20; 2Sa_23:17; lxx). [The sudden change in Peter from a bold confessor of Christ and rock of His Church, to an adversary and stumbling-block of His Master, although unaccountable on the mythical or legendary fiction-theory of Strauss or Renan, is nevertheless true to life, and easily explained and understood in view of the sanguine, impulsive, and ardent temper of Peter, and in view of the high praise and lofty promise just bestowed upon him, which was a strong temptation to his natural vanity and ambition. The experience of believers confirms the frequent occurrence of the same sudden transition, As there is but one step from the sublime to the ridiculous, from the tragical to the comical, so also in spiritual life opposite extremes often meet, and Satan is most busy to seduce us, when we are most highly exalted and favored by Christ.—P. S.]

Mat_16:23. Get thee [lit.: go, begone] behind Me [out of My sight, away from Me], Satan.—Ὕπαγε ὀπίσωμο υ. See Mat_4:10; Luk_4:8, where Christ uses the same words to Satan in the wilderness. The expression Satan is here used in a more general sense, denoting an Adversary, or Tempter, with an allusion to the satanic element which was unconsciously at work in Peter, and tempted the Saviour away from His true calling and path of duty. The meaning therefore is: “What, is Satan come again to tempt Me, as he did of old? Get thee hence, thou Tempter!” It is scarcely necessary to say that it was not meant as a term of reproach or as a mere expression of abhorrence or contempt. Most Roman Catholic critics adopt the suggestion of Hilary, and maintain that only the first words (Go out of My sight) were addressed to Peter, and the rest (from Satan) to the personal Devil.49 Maldonatus takes the term “Satan” in the general sense of adversarius, which may he admitted, provided we keep in mind that there was an allusion to Satan himself. As Judas afterward became permanently and consciously, so Peter now became momentarily and unconsciously, a representative of the cause of Satan, who would fain have banished the cross and the kingdom of Christ. In opposition to this, Christ chose the cross as conformable to the divine purpose, as the manifestation of His righteousness, and as the basis of His redemption.

Thou art an offence unto Me.—According to the better reading: My offence, or My stumbling block,50 σκάν δαλόνμου, which is stronger than ἐμοί (a stumbling-block to Me). The word σκάνδαλον a later form of σκανδάληθρον, a trap-stick; hence a snare, or generally, an obstruction in the way, especially in a metaphorical sense.

Thou mindest (carest for) the things of God, τὰτοῦ Θεο ῦ.—The things of God as represented by the will of Christ The antithesis to this: the things of men, τὰ τῶ νἀν θρώπω ν. It deserves notice that human depravity is always expressed by the plural, and not the singular. If the singular is used, the epithet παλαιός is added to ά̓νθρωπος. The reason is obvious. Human nature is not represented as in itself opposed to God, but only in its present state. The general meaning of the passage is: On this occasion thou thinkest not of what is conformable to the holy counsel of God, but to the sinful inclination of men. Its special application is: Thou rejectest the counsel of Him who has determined to make the cross and its sufferings the ground of salvation, and payest homage to the carnal views and expectations of the Jews concerning a secular kingdom of the Messiah.

Mat_16:24. If any man will come after Me.—This declaration throws light both upon the statement of Christ and the counter-statement of Peter. The impending sufferings of Christ would certainly involve the disciples in similar persecutions and trials, though perhaps not immediately or outwardly. Hence they were unfit to follow Him; nor could He employ them, unless they were ready and willing wholly to surrender themselves to Him, and to suffer for His sake. To follow Jesus requires both inward self-renunciation and an outward manifestation of it, in willing submission to whatever sufferings may befall us as disciples. This renunciation must amount to self-denial, that is, it must become complete abnegation and surrender of our selfish nature and of our self-will. The expression deny himself forms a solemn prophetic contrast to Peter’s later denial of his Lord. Taking up the cross was a proverbial expression; but in this connection referred to readiness to endure even the most painful and ignominious death in following Christ. At the same time, it also alluded to the Lord’s crucifixion, and may be taken as a typical expression for the later death on the cross of Peter himself. See Mat_10:38; John 21.

Here, as at an earlier period of His history, when the first signs of persecution and of popular defection appeared, the Lord left it to the free choice of His disciples whether or not they would continue to follow Him.

Mat_16:25. For whosoever will save his life.—Comp. Mat_10:39 (p. 198). Words these of the deepest import, embodying the fundamental principle both of the hidden and mystical, as well as of the outward and temporal life of a Christian. The fear of death subjects to the bondage of death, Heb_2:15; while readiness to suffer a holy death for Christ’s sake opens up before us true life. This is our watchword in baptism, Romans 4; and, indeed, in all our Christianity.

Mat_16:26. For what is a man profited, if he shall gain the whole world, and lose (forfeit, ζημιωθῇ) his own soul?—If his soul be forfeited by this bargain. The explanation, “and damage,” or “injure, his own soul,”51 falls entirely short of the meaning of the expression. The following four propositions are implied in the statement of the text, which is intended to show that a man will lose his life except he follows Christ: 1. Whoever seeks to save his life by ungodly means, wishes for a portion of worldly gain. 2. But to gain the world (as such) in a selfish and sinful manner, implies the loss of the soul. 3. This loss is infinitely greater than even the gain of the whole world, assuming that such were possible. 4. In truth, whoever has lost his own soul for the world has gained even the world only in appearance, but lost it in reality.

Or what shall a man give In exchange [lit.: as an exchange] for his soul (ἀντάλλαγμα ψυχῆς).—A proof that the loss of the soul is perpetual and irreparable. If a man loses his soul, he can find no equivalent for it within the whole range of the apparent possessions of this world, by which to ransom it from its bondage unto death. Ἀντάλλαγμ α, properly counter-price. The price which a man gives is the ά̓ λλαγμα; the counter-price which a man receives is the ἀντ άλλαγμα. Hence the expression, giving an ἀντάλλαγμα (not taking it), must imply the idea: “if the bargain should be broken off.” This is, indeed, possible in secular transactions, but not when a man has bartered his soul for the world; since, in point of fact, he has gained only an illusory demoniacal image or likeness of the world, not the world itself (see Leben Jesu, ii. 2, p. 899).52—The Lord here shows that the desire and endeavor of gaining the world really lay at the root of the carnal Messianic hopes of the Jews, as, indeed, had already appeared in the third temptation by which He was assailed at the commencement of His course, Matthew 4. A caricature this of the real κληρονομία.

The next verse shows that the Lord referred not merely to a negative damage, but also to a positive punishment.

Mat_16:27. For it shall come to pass that the Son of Man shall come.—Μέλλειγάρ. [Emphatically placed at the beginning of the sentence.] Not a simple future, but meaning: the event is impending that He shall come, He is about to come. On this second advent, see Mat_24:25; 2 Thessalonians 2; Revelation 19, 20, etc.—In the glory of His Father.—Not merely as the representative of the Father in the judgment which is to be executed, but as the Founder of a new world, the Centre and Author of the new creation (παλιγγενεσία). He will reward every man according to his work,—πρᾶξι ν, or the total outward manifestation of his inner life as a believer or unbeliever. This reference to the second advent is specially intended to prove the former statement: “Whosoever will lose his life for My sake shall find it.”

Mat_16:28. There are some of those standing hare.—[The twelve then present, and immediately addressed, and the crowd referred to, Mar_8:34.] Various explanations of this difficult passage have been offered. 1. Chrysostom and many others hold that the limit, until they see the Son of Man coming, etc., refers to the history of the Transfiguration, immediately following. 2. Grotius, Capellus, Wetstein, Ebrard, [Alford, Owen], etc., apply it to the destruction of Jerusalem and the founding of the Church. 3. Dorner interprets it of the conquests and progress of the gospel 4. Meyer and others apply the expression to the proximity of the second advent itself, and assume that the disciples understood in a literal sense, and hence misunderstood, Christ’s figurative statements about His ideal advent. 5. De Wette seems in the main to agree with the opinions of Grotius, Wetstein, sub (2): “According to Mark and Luke, Christ merely predicted the advent of His kingdom.” But we question whether Mar_9:1 can be separated from Mar_8:38, or Luk_9:27 from Luk_16:26. 6. In our opinion, it is necessary to distinguish between the advent of Christ in the glory of His kingdom within the circle of His disciples, and that same advent as applying to the world generally and for judgment. The latter is what is generally understood by the second advent; the former took place when the Saviour rose from the dead and revealed Himself in the midst of His disciples. Hence the meaning of the words of Jesus is: The moment is close at hand when your hearts shall be set at rest by the manifestation of My glory; nor will it be the lot of all who stand here to die during the interval. The Lord might have said that only two of that circle would die till then, viz., Himself and Judas. But in His wisdom He chose the expression, “some standing here shall not taste of death,” to give them exactly that measure of hope and earnest expectation which they needed.53

Taste of death.—Γεν́εσθαι θανάτο υ, a rabbinical, Syriac, and Arabic mode of expression; death being represented under the figure of a bitter cup or goblet.

DOCTRINAL AND ETHICAL

1. See the preceding Exegetical Notes.

2. The prediction of Christ’s death.—Two points here require to be kept in view: 1. The difference of the times when, and 2. the difference of the persons to whom, Jesus spoke. The more obscure intimations took place at an earlier period, and were made to a wider circle of Christ’s hearers. Hence also they are more frequently recorded under these circumstances in the Gospel of John. But, after the last decisive events, Jesus made the most full and clear disclosures on this subject within the circle of His disciples. Nor could He have concealed His impending death from the disciples, when the Pharisees had so manifestly laid snares for Him over the whole land.

3. The prospect of the resurrection on the third day.—The progressive clearness with which it was announced, was closely connected with the prophecies of the Old Testament. It is a mere sophism on the part of certain critics to maintain that Jesus should at once have derived full knowledge of it either from the Old Testament or from His own supernatural consciousness. Christ was conscious of embodying in His person the fulfilment of the Old Testament. In its pages He found everywhere indications of the progressive experience of His life, or of His humiliation and exaltation. In the most general manner this principle was embodied in the history of the covenant-people itself. But the curve of humiliation and exaltation seemed always to become stronger, the more exalted the life of those who occupied prominent places in the theocracy. With these saints of old, it seemed to descend into ever lower and more awful depths, and again equally to rise into more glorious heights. This contrast, which appeared distinctly even in the history of Abraham, came out more fully in his successors—in Jacob, Joseph, Moses, David, and Elijah. But Christ would not only discover this fundamental principle in the history of the Jewish people and its most prominent representatives, but also trace it in numberless features of Old Testament history: in the Book of Psalms, in the types of the law, and in the utterances of the prophets. It seemed as if this curve were the distinguishing characteristic of things great and small. Thus every page of the Old Testament would convey to the Lord not only the certainty of His death, but also the assurance of His resurrection; just as the fundamental idea of the pointed arch may be traced in every part of a Gothic cathedral. But how could Jesus predict that He would rise on the third day? Hasert (on the Predictions of Christ concerning His death and resurrection) replies: “According to the regular course of nature, in the process of the separation between soul and body, the absence of all traces of life during three days, is regarded as an evidence of death.” But Christ was assured in the Spirit that He should not see corruption (Psalms 16; Act_2:27; Act_2:31). Thus He drew from the depth of His thean-thropic consciousness evidence, explanation, and assurance of the types and predictions of the Old Testament—all these being sealed, as it were, by the administration of His Father in the experiences of His life.—(On the remarks of Strauss against the predictions of Jesus, see Ebrard, p. 540.)

4. When the Lord informed His disciples about His approaching sufferings, He at the same time announced to them His return in glory. In doing this, He might well set before them His approaching advent in the resurrection in the full glory of His final advent at the end of the world, since to believers His resurrection implied His final advent, being the principle of His full glory. Comp. the concluding discourses of Jesus in the Gospel according to John; and Php_2:6-11. We also observe a distinct gradation in these revelations: Mat_16:21; Mat_17:22-23; Mat_20:18-19; Mat_26:2.

HOMILETICAL AND PRACTICAL

How the Lord purifies the enthusiasm of His disciples for the approaching kingdom of the Messiah, by directing their thoughts to His path of suffering.—From the knowledge of the Divine Messiah to that of the suffering Saviour is a great step.—Connection between confession and the path of the cross.—The New Testament Church and the preaching of the cross commenced at the same moment.—Peter the first confessor of Jesus, and His first tempter on the path of suffering.—How the Spirit of Christ is reflected in His disclosures respecting His impending sufferings: 1. His divine clearness of vision, surveying the whole way. 2. His wisdom: hitherto a sparing indication; now disclosures adapted to the knowledge of His disciples. 3. His faithfulness: they are to follow Him freely and voluntarily. 4. His certainty of victory: on the third day.—Why the disciples had not rightly received the saying about the resurrection.—Only that man can believe in the resurrection who is willing to believe in the cross of Christ.—The quick relapse of Peter from divine power into human weakness.—Still, despite all his relapses, he was Peter.—The spurious imitation of Peter during the progress of the history of the Church: 1. Seizing the Lord; obstructing His path; abounding in protestations; simulating love. 2. Shunning the cross; loving the world.—Peter set by the Lord before the Church as a warning example.—How Peter anticipated his destiny.—He wished to bind the Lord Himself, but to loose the world.—How he shut himself out, while seizing in a carnal spirit the keys of the kingdom of heaven.—The leading element in Peter’s mistaken advice: 1. It was the device of men, in opposition to the good pleasure of God; 2. love to the human Messiah instead of faith in the Son of God; 3. attachment to life, in opposition to the right way of life; 4. hoping for the inheritance of the world, in opposition to the inheritance of the kingdom of heaven.—The address to the disciples with which the Lord entered on His path of suffering: 1. Its divine clearness: the whole path is traced out. 2. Its heavenly decision: whoever obstructed His path was a Satan. 3. Its holy summons: “If any man will come after Me.” 4. The foundation and ground of this call: “What shall it profit a man?” 5. The promises connected with it: “the Son of man in the glory of His Father.” 6. The gracious comfort: “There are some standing here.”—Self-denial the preliminary condition of following Jesus.—Following the Lord on the path of suffering: 1. Its commencement: confession of Jesus; denial of self. 2. Its course: looking up to the Lord, who goeth before; taking up the cross. 3. Its goal: transitory sufferings with Jesus; eternal glory with Him.—If in life we die with Christ, we shall in dying live with Him.—Whoever in life partakes of the cup of Christ’s death, will in death drink abundantly of the cup of His life.

Starke:—Zeisius: Christ the pattern of Christian teachers, as gradually and carefully progressing from the easier to the more difficult lessons.—Hedinger: Christ must suffer, and thus enter into glory, Luk_24:26.—The doctrines of Christ’s sufferings and resurrection must always be conjoined.—A mere good opinion is not sufficient.—Canstein; Our best friends, so far as this world is concerned, are often our greatest enemies in spiritual and heavenly matters.—To the carnal men of the world, the crucified Saviour is still either a stumbling-block, or else foolishness, 1Co_1:23; 2Co_10:4-5.—Hedinger: Be not lifted up by knowledge or prosperity: how easily mayest thou fall, and from an angel become a Satan!—Zeisius: All carnal wisdom which opposeth itself to the word and will of God, is only devilish, however great or plausible it may appear.—Majus: If the truth is at stake, we must not spare our dearest friends.—If we do not deny ourselves, we cannot bear the cross.—It is the duty of believers to die unto self and to five unto Christ.—Majus; What appears to us to be gain, must be regarded as loss for Christ’s sake, Php_3:7-8.—Quesnel: The loss of the soul can never be repaired.—If thou sufferest injustice at a human tribunal, wait with confidence for the future righteous judgment of Christ.

Lisco:—After death, the resurrection. Through death to life; through shame to glory; by the cross to the crown; through defeat to victory! Thus Christ, and thus His people.—Suffering is inseparable from following Christ.—To take up the cross denotes our readiness to suffer.—Fear of suffering is fatal.—Glorious reward of grace which will follow suffering.

Gerlach:—Confession and suffering must go together.

Heubner:—Human wisdom would dissuade us from making sacrifices for the sake of duty.—Jesus regarded and treated every one as Satan who wished to turn Him aside from His heavenly mission.—To dissuade from duty is not friendship, but seduction.—Luther: What is the Papacy at the present day, but the carnal kingdom which the Jews expect from the Messiah!—As with Christ, so with His followers, the path to exaltation is through humiliation.—Christ’s frankness in announcing the fate of His disciples.—The Christian’s mode of calculation.—The loss of what is eternal cannot be compensated by the gain of earthly possessions.—The future is no illusion.

[On the infinite value and possible loss of the soul, Mat_16:26.—M. Henry: 1. Every man has a soul of his own; 2. it is possible for the soul to be lost, and there is danger of it; 3. if the soul is lost, it is the sinner’s own losing, and his blood is on his own head; 4. one soul is more worth than all the world; so the winning of the world is often the losing of the soul; 6. the loss of the soul cannot be made up by the gain of the whole world; 7. if the soul be once lost, it is lost forever, and the loss can never be repaired or retrieved.—P. S.]

Footnotes:

[37] Mat_16:21.—[Forth is unnecessary and may be omitted. The Greek is ἀπὸ τότε.—P. S.]

[38] Mat_16:21.—[Better: that, ό̓τι, without how, which dates from Tyndale.—P. S.]

[39] Mat_16:21.—[The Vulgate correctly translates resurgere; Luther, Ewald, and Lange: auferstehen, rise; taking ἐγερθῆναι in the middle sense, as In Mat_8:15; Mat_8:26 (ὴγέπθη, she arose); 9:6 (arise); 17:7 (arise); 25:7 (arose); 26:46; 27:52, 64, etc Wiclif, Tyndale, and the Genevan Bible had it correctly: to rise again; but Cranmer changed It into the passive, and this was retained In King James’s version, although the intervening Bishops’ Bible (ed. 1583) followed the older rendering.—P. S.]

[40] Mat_16:22.—[̓ΙΙροσλαΒόμενος may be rendered: taking hold of him (English Vers, and Lange), or taking him aside, to himself, apart from others (Euthym. Zigab., Ewald, Meyer, Conant). The first is stronger. See the Exeg. Note.— P. S.]

[41] Mat_16:22.—Ἤρξατο. The difference of readings is hero Important Cod. B. omits ή̓ρξατο and reads: λέλει αν̓τψ͂ ἐπιτιμῶν. Cod. D. and others: ή̓ρξατο αὐτ ψ͂ἐπιτιμῦν καὶ λέγειν. Similarly the text. rec. [Cod. Sinait reads, like the text, rec.: ηρ ξατο επιτιμαν αντω λεψων. So also Tischendorf and Lachmann (except that the latter places υὐτψ͂ before ἐπιτιμᾶν; while Alford here follows the reading of Cod. Vaticanus, omitting ή̓ρξατο. This verb Implies that the Lord Interrupted Peter and prevented him from finishing the rebuke.—P. S]

[42] Mat_16:23.—[Or, turned round, ἐπιστραφείς, as Lange reads, following D., K., L., etc., instead of the lect. rec. στραφεί ς.—P. S.]

[43] Mat_16:23.—[Satan is the proper translation of the Vulgate (satana), and nearly all the English and German versions, and is not to be weakened into the more general adversary. The word occurs 34 times in the N. T. (generally with the art, sometimes without it), and is always the Hebrew proper name for the Devil, ὁ διύΒδλος, the Prince of evil. See Exeg. Note.—P. S.]

[44] Mat_16:23.—[So Lange: du bist mein Aergerniss, literally according to the reading of the text. rec.: σκάν δαλόνυον εῖ̓ (Tischendorf), or Εῖ̓ ἐμοῦ (Lachmann following Cod. Vaticanus, with which here, as very often, Cod. Sinaiticus agrees). Εῖ̓ ἐμοῦ and the Lat. Vulgate: scαndalum es mihi, is more mild and looks like a later modification. Lachmann’s text here (ἐμοῦ) is the same in sense with the received text (μου).—P. S.]

[45] Mat_16:23—[Οὐφρον εῖς τὰ τον͂ Θεοῦ, ἀλλὰ τὰτῶν ἀνθρώπων, thou art not [illegible]mex ded like God but like men, or thou art not of the mind of God. but of men. or thou mindest not the things of God, but of men. Lange: du denkest nicht auf das was Gottes ist, etc.; Ewald; du sinnest nicht was Gottes, sondern was der [illegible] All English versions from Wiclif to James have savorest. This is a Latinism from sapere and the Vulgate rendering: non sapisea quœ, Dei sunt, and must nut be taken in the usual sense of the transitive verb to savor, i.e., to relish, to delight in. Campbell makes it too strong by translating: relishest.—P. S.]

[46] Mat_16:26 —The future ὠφεληθήσεται is strongly attested by Codd. B., L., al., against ὠφελεῖται, but may be conformed to the following δὠσει. [Ὠφεληθήσεται is also sustained by Cod. Sinait., and adopted by Tischendorf Lachmann, Tregelles, and Alford.—P. S.]

[47] Mat_16:26.—[Own is an unnecessary addition, and implies a contrast to another man’s soul.—P. S.]

[48] Mat_16:28 —Τῶν ῶ̔δε ἑδτώτων, warranted by B., C., D., etc.

[49][Maldonatus, who dwells at great length on Mat_16:18-19 (pp. 217–224), disposes of Mat_16:23 very briefly. He refers the term Satan correctly to Peter, bat in a wider sense, and accounts for the severity by the importance of the subject, not by the guilt of Peter: At cur tam acriter reprehendit? non tam quod Petri culpa, si qua tamen fuit, quam quod rei. de qua agebatur, magnitudo merebatur. Schegg, one of the latest Roman Catholic commentators (Die heil. Evang., Munich, 1857, vol. ii. p. 376) admits in strong language the awful severity of the rebuke, one of the severest ever uttered, but gets over the difficulty by three considerations: (1) that the rebuke was intended for all the apostles, whom Peter presented in their aversion to Christ’s suffering, as before in his faith (which is correct): (2) that the primacy promised in Mat_16:18 was not yet actually conferred on him (which admits the force of the rebuke); (3) that the transfer of the primacy does not create a new man (which admits the possibility of the pope’s falling under the same condemnation as Peter). Bengel, in his Gnomon, warns Rome: “Videat Petra romana, ne cadat sub censuram versus 23.” —P. S.]

[50][Or stumbling-stone, which would be in keeping with the metaphorical Petros, a foundation-stone. Compare λίθος προσκόμματος καὶ πέτρα σκανδάλου a stone of stumbling and a rock of offence, as Peter himself calls Christ for those who are disobedient, while to them who believe He is the chief corner stone, elect and precious. 1Pe_2:7.—P. S.]

[51][As Lather has it in his version: Schaden nehmen or leiden an seiner Seele, instead of seine Seele einbüssen, or ihrer verlustig werden, animæ detrimentum pati (Vulg.), to suffer the loss of his soul (or his higher life), to forfeit it, as a penalty for a fault or a crime. This is the true force of ζημιωθῇ, which should be translated forfeit, to distinguish It from the more general term ὰπολὲση, Mat_16:25. Comp. the parallel passage, Luk_9:25 : ἑαυτὸν ἀπολέσαςή̓ ζημιωθείς, having lost or forfeited himself, i.e., his whole being. ψυχή in this connection, of course, does not mean, as in Mat_16:25, the perishing life of the body (which a man can not lose and at the same time gain the whole world), but the true eternal life of the soul, which begins in this world by faith in Christ and will be fully developed in the world to come. The word ψνχή has the double meaning life and soul, for which there is no corresponding term in English or German.—P. S.]

[52][Comp. J. A. Alexander in loc.: “The Lord pursues the awful supposition farther, to the verge of paradox and contradiction, but with terrible advantage to the force of this transcendent argument....A man may lose his present life and yet lire on and have a better life in lieu of It; but when he loses his eternal life, he is himself lost, lost forever, and the thought of compensation or recovery involves a contradiction.”—P. S.]

[53][A Barnes refers the passage to the day of Pentecost and the founding of the church. J. A. Alexander gives it a more general and indefinite application to the gradual and progressive establishment of Ch list’s kingdom, especially the effusion of the Holy Spirit on the day of Pentecost, and the destruction of Jerusalem, as the two salient points, between which, as those of its inception and consummation, lies the lingering death of the Mosaic dispensation, and the gradual erection of Messiah’s kingdom. This is the last passage of Scripture on which the lamented Dr. Jos. Addison Alexander of Princeton commented in full. Of the remaining chapters of the Gospel of Matthew he left, a few days before his death in 1860, merely a meagre analysis, “as though he anticipated the approaching interruption of his earthly labors”—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 16:21-28.

Jesus Begins To Foretell His Death

This is also found in Mar 8:31 to Mar 9:1 Luk 9:22-27. It is closely connected with Peter’s great confession, and from the connection in Luke (Luk 9:21 f.) may have been spoken immediately after. The place is in the neighbourhood of Cesarea Philippi. (Mat 16:13)

Mat 16:21. From that time forth began. Being now fully convinced that he was the Messiah, the disciples must be restrained from endeavouring to carry out their erroneous notions of the Messianic reign, and could he taught more correct ideas without destroying their faith. But the instruction here begun had to be continued from time to time. (Mat 17:9, Mat 17:22 f.; Mat 20:18 f.; Mat 26:2, Mat 26:12, Mat 26:31 f.; compare Joh 12:23 ff.) Filled with the popular Jewish conceptions, it required frequent repetition to make real to their minds the amazing thought that the Messiah was to be put to death. Indeed, they were unprepared after all; their hopes were crushed by his death, and they forgot his promise of rising again. This point, at which he begins distinctly to foretell his death, constituted a new epoch (Meyer) in our Lord’s ministry, like that of Mat 4:17, where the same expression is used, ’from that time began.’ This important epoch is considerably more than six months, probably eight or nine months, before the crucifixion. It must not for a moment be supposed that Jesus only now began himself to foresee his sufferings and death. (See Joh 2:19, Joh 8:14 Mat 9:15, Mat 10:38, Mat 12:40). Jesus, should, as in the margin of Rev. Ver., be ’Jesus Christ.’ This phrase occurs nowhere else in the Gospels except in the beginning of Matt. (Mat 1:1, is) and Mark, (Mar 1:1) and in Joh 17:3. It is here very appropriate in opening a new section of the Gospel, and when the disciples have just formally recognized Jesus as the Christ.[1] The designation ’the Christ’ has been already applied by Matt. to Jesus in Mat 11:2, Mat 16:20. How that, obsolete; we say ’that.’ He must, as necessary to carry out his mission and accomplish his work (Mat 26:54 Luk 24:26 Joh 3:14) Go unto Jerusalem. This is mentioned here by Matthew alone; compare at the transfiguration, Luk 9:31. Jesus is now at the greatest distance from Jerusalem that was possible in Palestine. At Jerusalem the opposition to him was most bitter, through the conservatism of learning and of office. (Joh 11:48) Those who had assailed him most fiercely in Galilee came from Jerusalem. (Mar 8:22 Mat 15:8) He stayed away from the last preceding Passover because the Jews at Jerusalem sought to kill him. (Joh 7:1) From this time on the thought of going to Jerusalem and facing all that awaits him, is prominent in his mind. What is to befall him cannot happen elsewhere, Luk 13:22; compare also Mat 20:18, and the parables in Mark and Luke. And suffer many things. So also Mark and Luke. This general expression was natural in the distance; but shortly before the crucifixion he made more specific statements, Mat 20:19 Mar 10:34. Of the elders and chief priests and scribes, the three classes which constituted the Sanhedrin, see on "Mat 26:69". One article for the three nouns indicates their close connection. Mark and Luke add, ’be rejected by the elders,’ etc. And be killed. The Jews expected the Messiah to conquer and reign; there is no intimation in their interbiblical or later writings of any other persuasion, for 2 (4) Esdras Mat 7:28 f. is evidently a Christian interpolation, and, indeed, the original work is probably post-Christian. The third day, so Luke; Mark’s ’after three days’ is equivalent, see on "Mat 27:62". This prediction of rising the third day had been obscurely given to his enemies, Joh 2:19 Mat 12:40, and is now distinctly given to the disciples, and repeated on two subsequent occasions, Mat 17:23 (also Mark); Mat 20:19. (Also Mark and Luke.) He also predicts his resurrection without mentioning the three days in Mat 17:9 (with Mark); Mat 26:32 (with Mark.) Mark (Mar 8:32) adds, ’And he spake the saying openly, as opposed to the previous obscure expressions. The disciples evidently could not take in the idea that he was to rise again. They believed in a resurrection at the last day, but (Joh 11:24) that could not be meant here, for how then should he do the work of Messiah? They had seen persons raised from the dead, as the daughter of Jairus and the son of the widow of Nain; but this was done by Jesus, and who was to raise him. The only way in which they could conceive of a person’s coming to life again was that some miracle-worker should bring him to life. They understood clearly the statement of Jesus that he was to die; the horror of that thought would increase their confusion of mind, and so they did not see what his resurrection could mean (compare on Mat 17:9 ), probably thinking it must be figurative, and thus of little personal interest to them in connection with the thought of his death This state of things appears sufficiently to account for their failing to remember these predictions when his death and resurrection occurred.

[1] ’Christ’ is added in the first hand of à and of B, and In Menphitic. The rarity of the title readily accounts for its omission by copyists, while its appropriateness here appears only to the thoughtful student.

Mat 16:22 f. Peter was probably elated by the commendation and promises of Mat 16:17-19, and his native ardor and self-confidence thereby encouraged into an attempt to direct the Master’s conduct. Took him, literally, took him to himself; so also Mark. He drew Jesus aside (Chrys.), to make a personal and private remonstrance. Compare at a later period, Joh 11:8. Began, seems to be here merely a descriptive touch (see on "Mat 11:20"), not meaning (as in Mat 16:21) that he afterwards did the same on other occasions, but making us see him as he begins this utterance. Rebuke implies distinctly that Jesus is in the wrong. Peter did not appreciate the ’must’ in Joh 11:21, as denoting a necessity of the case. He believed Jesus to be the Messiah, and according to all his ideas it was out of the question that the Messiah should suffer and be killed at Jerusalem. Be it far from thee, or literally, (as Rev. Ver., margin), ’(God) have mercy on thee.’ The course contemplated seems so perilous or so wrong as to excite a prayer that God will be merciful and prevent it. Notice that the divine name is omitted (compare on Mat 5:34).

Such an expression if lightly made would be profane, but might be properly used on adequate occasion. It is not found elsewhere in New Testament, but several times in Sept.; in 1Ch 11:19, David says (Septuagint),"God be merciful to me! that I should do this," Hebrew "a profane thing to me from my God," equivalent to Eng. "God forbid." Compare also 1Ma 2:21. Tyndale and Cram render ’favour thyself;’ Gen., ’look to thyself;’ Com. Ver., margin, ’pity thyself,’ supposing (Jerome) the Greek to mean, ’(Be) merciful to thyself;’ but the Hebrew and Septuagint seem to forbid this view. The Rabbis have (Edersheim.) an equivalent phrase, ’mercy to thee.’ Compare also Paul’s favorite expression, me genito, ’may it not be,’ rendered t far be it,’ ’God forbid.’ This shall not be unto thee, ’not’ being the doubled and very strong negative,[1] Mat 15:5, Mat 18:19, Mat 26:35. as in Mat 5:18, Mat 10:42, Mat 15:5, Mat 18:3, Mat 26:29, Mat 26:35, and often. ’Never’ in Rev. Ver., is not an exact translation, for it introduces an additional idea, as does ’in no wise,’ Mat 26:28; Joh 6:37; the Greek being simply a strong negation. So Jelf. 749, obs. 4. Peter is sure that this ought not to be, and is persuaded that Jesus will follow his advice, and so it certainly will not be. But he turned and said, might mean turned sharply upon him (Alex.), or turned away from him (Mey., Weiss); Mark, ’turning and seeing his disciples,’ decides for the latter. As Peter had rebuked him, so he now severely rebukes Peter, (Mar 8:33) calling him ’Satan,’ and using the same phrase of repulsion and abhorrence that he used to Satan himself in Joh 4:10. The ardent disciple was playing the tempter’s part, in fact repeating Satan’s temptation, in trying to restrain the Son of God (compare Mat 16:16 with Mat 4:3, Mat 4:6) from going forward in his appropriate and appointed path. So a few months earlier, (Joh 6:70 f.) our Lord had called Judas Iscariot a ’devil’ (diabolos), i. e., a Satan. (See on "Mat 4:1".) To translate Satan by "adversary" as the meaning here (Mald.), is forbidden by the fact that in New Testament it is always a proper name.—Alas! the rock, Cephas, has become a stone of stumbling; he who had just made the divinely-taught confession, (Mat 16:17) is now Satan. tempting him whom he had confessed. Thou art an offence (a stumbling block) unto me (see on "Mat 5:29"), meaning either an obstacle to going forward in duty (Mey., Alex.), or more probably, a snare, a temptation to do wrong. (Keim.) Thou savourest (mindest) represents a very expressive Greek word used often by Paul, but nowhere else in New Testament save here and Act 28:22, for which we lack an exact equivalent. (a) Its leading use is most nearly expressed by ’think’ and ’mind.’ Thus in 1Co 13:11, ’I thought as a child’; Act 28:22, ’to hear of thee what thou thinkest,’ what is thy type of religious thought; Rom 12:16, and Php 2:2, ’be of the same mind,’ think the same thing, (or the one thing.)

[1] When the two negatives were united, ou me, it was natural that the following verb should be in the subjunctive, agreeing with the negative nearest to it. In later (including Biblical) Greek, the subjunctive, which by its doubtful affirmation suggests futurity, is often replaced by the future indicative; thus hina and ou me both frequently have this construction in New Testament; and several times. Compare

In all such cases it suggests one’s characteristic way of thinking. (b) In other uses it means to direct the mind towards, or set the mind on, some object. Thus in Col 3:2, R. V., ’Set your mind on the things above’; Rom 8:5-7, They that are after the flesh mind the things of the flesh,’ etc. In our passage, (and Mar 8:33) it may signify as in (b), thou dost not direct thy mind towards the affairs (plans, interests, etc.) of God, but those of men, (so Php 3:9) or better, as in (a), thou dost not think God’s thoughts, but men’s; thou hast not God’s way of thinking, but that of men. Compare Isa 55:8,"For my thoughts are not your thoughts,"etc. According to God’s purposes and predictions it was necessary that the Son of God should suffer and die before entering into his glory, Luk 24:26; 1Pe 1:11. ’Savourest,’ in the common and early Eng versions, was always a defective translation, derived from the Vulgate sapitis, French savourer and savoir (Eng. savour), meaning think or know.

Mat 16:24. Then would not make us sure that it followed immediately (compare on Mat 3:13), but Mark leaves no doubt: ’And he called unto him the multitude with his disciples, and said unto them,’ etc. This also shows that the notable saying which follows was addressed, not to the disciples only, but to a great throng; so Luk 9:23, R. V., ’he said unto all.’ He has come away from the place at which he had been praying alone, (Luk 9:18) and now a crowd is near; but as to persons or locality we have no information. If any man. Not only is Jesus himself determined to go forward in a path which leads to suffering and death, undeterred by Peter’s remonstrance, and not only must his twelve disciples be willing to follow in such a path, but this holds true of any and every one who wishes to be his follower at all. Will (or wishes to) come after me. ’Will come’ is ambiguous, and at the present day almost certain to be misunderstood; ’would come’ gives a slight colour not present in the original(compare on Mat 15:32). As he designs to go forward like a man bearing his cross to the place of crucifixion, so any one who wishes to come along behind him must do likewise. There is hero no substantial difference between ’come after’ and ’follow.’ The familiar use of the phrases deny himself and ’take up his cross,’ the frequent application of them to petty actions and sufferings, has gradually enfeebled their meaning in our conception, and it requires an effort to return to their original force. The phrases (a) to deny a statement, and (b) to deny a request (both classical), have an obvious meaning; (c) to deny a person (a sense found only in New Testament), is to deny that we have the relations to him which others are supposing, or which circumstances might seem to indicate, (Mat 10:22, Mat 26:34) or else to deny that one is what he claims to be, and hence to reject him; (Act 3:14, Act 7:35) and there are various other shades of meaning. In some of these uses the Greek has the simple verb, as here in Luke; others have it compounded with a preposition, as here in Matthew and Mark, giving a slightly increased force. (d) To deny an object or practice is to refuse, reject, or renounce it; as ’denying impiety and worldly desires.’ (Tit 2:12, Rev. Ver., compare 2Ti 3:5) (e) To deny himself, a phrase not found in classical Greek, but characteristic of Christianity, might seem to connect itself in meaning with (b); as a man denies a beggar, so he denies himself; i.e., refuses to grant him own requests (Chrys., Mey.) This is the sense, but much weakened, in which the expression is now widely used. But does it not, as here used by our Lord, rather connect itself with (c), meaning that a man renounces himself? As the Jews denied the Messiah, (Act 8:14) so his follower denies self, will not have self for his ruler or his aim. He determines not to live according to his own inclinations, but to do and bear whatever may be necessary in the course he has undertaken. He must resolve to live not for pleasure, but usefulness; not for inclination, but duty; not for self, but for God.

(Compare Rom 14:7-9, Rom 15:2 f.) Tyndale, Cram, Gen., translate ’forsake himself.’ And take up his cross. The Jews had long been familiar with the punishment of crucifixion, which was used in Egypt and all Western Asia, and from an early time in Italy. More than a hundred years before our Lord’s ministry, King Alexander Janneus crucified eight hundred rebels at Jerusalem, while he was feasting in public (Josephus "Ant.," 13, 14, 8), and even under Antiochus Epiphanes, many Jews were crucified. (Mat 13:5-6) For a revolt which followed the death of Herod the Great, the proconsul Varus crucified two thousand Jews. And yet a Jewish Rabbi of to-day has said that the saying here ascribed to Jesus is an anachronism, for the disciples could not have understood an allusion to cross-bearing till after his crucifixion. It was common to make the condemned person carry to the place of execution the cross on which he was to suffer (compare on Mat 27:32); and so the disciples would readily understand the Master’s allusion. He was going forward, like one marching to crucifixion, appointed to suffering and death; and any one who wished to come after him must prepare himself for the same experience. The disciples and the multitude would not necessarily infer from this that he was to be crucified. It was not till a few days before its occurrence that he foretold the precise mode of his death. (Mat 20:19) They would understand that he was like a person going to be crucified, and they also must be ready for suffering and death. Chrys: "He saith also how far one ought to renounce oneself, that is, unto death, and that a reproachful death." Jerome: "And follow their teacher morientium animo." Jesus used the same impressive image on two other occasions. (Mat 10:38 Luk 14:27; in Mar 10:21, it is spurious.) It was plain enough at the time, and after he was himself actually crucified it became all the more vivid and solemn, as was the case with many other parts of his teachings. Luk 9:23 adds ’daily.’ Every day must his follower consent and determine afresh to go forward through suffering and even unto death. Chrys : "Bear about this death continually, and day by day be ready for slaughter." Follow, compare on Mat 4:19. There they were to follow with an especial view to instruction; here they must follow in a path of suffering, follow even to dying; compare Joh 12:23-26. ’Follow’ is also used in Com. Ver. for another word, which Rev. Ver. more exactly renders by ’imitate,’ (1Th 1:5, 1Th 2:14; 2Th 3:7, 2Th 3:9; 1Co 4:16, 1Co 11:1 Eph 5:1; Heb 6:12, Heb 13:7; 3Jn 1:11) thus bringing out more distinctly the great duty of imitating Christ.

Mat 16:25. Notice the repeated for (Mat 16:25-26, Mat 16:27), each sentence supplying that which precedes with a proof or a motive. In Joh 12:25 our Lord passes from bodily to spiritual life, from temporal to eternal life. There is a similar transition in ’leave the dead to bury their own dead,’ Mat 8:22; compare Joh 4:10, Joh 6:27. He also passes in Mat 16:25 f., from the vital principle of the body to the immortal principle. The English work ’soul’[1] was formerly used for both of these, and so in our earlier translations of Scripture, but is in other English usage now confined to the immortal principle. Thus any possible translation of the present passage into current English is necessarily defective. The Com. Ver, by changing to ’soul’ in Mat 16:26, conceals the close verbal connection between the two sentences. The Rev. Ver., by retaining the same word ’life’ in both, makes it less plain to the modern reader that the reference in the second sentence is to the spiritual and eternal life. Yet the latter translation is certainly best, for it only requires the reader to observe a transition which the Greek actually makes. So in Mat 10:39 Luk 17:33; (compare Luk 14:26) Joh 12:25; and a kindred idea in Act 14:22, 2Ti 3:12. Will save, or wishes to save, as in Mat 16:24. Whosoever wishes to save his bodily, temporal life shall lose his spiritual, eternal life. For my sake. Mark,’for my sake and the gospel’s.’

[1] In Greek and Latin, in Hebrew and in Eng. there are two sets of words, older and more recent, both derived from roots signifying to breathe; (a) psyche, anima (animus), nephesh, soul, (b) pneuma, spiritus, ruach, ghost. The latter set are derived from roots still used in the same language, for even to ghost corresponds gust. The former set are from roots no longer used in the language in question to denote breath or wind, and some of them found at all only in kindred languages. Thus psyche corresponds to psucho, "to cool," by blowing the breath, etc. Anima (animus) corresponds to Greek anemos, ’wind,’ Sanskrit an, ’to breathe,’ Latin an-helo, ’to gasp,’ breathe with difficulty. Nephesh answers to Arabic naphasa, ’to breathe.’ Soul, Anglo-Saxon sawul, sawl, saul, Gothic saiwala, is evidently froma root sav or sva, corresponding (Toy) to Sanskrit root su, and probably to Sanskrit suka, wind. It is thus plain that the first set of terms are older. These were long used when no clear distinction was made between the vital principle of the body and the immortal principle. At a later period, when this distinction grew clearer, the second set of terms were introduced, and applied almost exclusively (not Psa 104:29 Ecc 3:21) to the spiritual, immortal principle, while the older terms, though now chiefly restricted to the vital principle of the body, continued to be often used in the other sense also, and were necessary when the two senses were to be united, or there was a quick transition from the one to the other. Thus there is not an absolute distinction between the two sets of words in Scripture use, a "Biblical trichotomy," but only a generally observed practical distinction. It should be carefully noticed that ’soul’ very often in Old Testament and sometimes in New Testament denotes only the vital principle of the body. Whether it means the other, or means both together, is a question for consideration in every case.

Mat 16:26. What shall a man be profited, read by the earliest documents, was easily changed by copyists into what is a man profited, by assimilation to Luke; in Mark also the documents vary much between present and future. Either point of view is obviously possible. And lose (Rev. Ver., forfeit). The Greek verb is derived from the noun rendered ’loss’ as opposed to ’gain’ in Php 3:7, and is itself used in Php 3:8, ’I have suffered the loss of all things.’ It frequently denotes a fine or forfeit (Lidd. and Scott), and so Geneva here, ’be condemned to pay his soul;’ but the image here is more probably that of profit and loss in business operations, where one subtracts the total loss from the total gain to see what profit he has made. The difficulty of translating the word in this sense as distinguished from the other word ’lose’ just before, may have partly influenced the Revisers into preferring the other sense. Luk 9:25 gives both terms, ’and lose or forfeit his own self.’ And notice that Luke has ’himself’ instead of ’his life;’ for a man to lose his life, in the highest sense of that term, is to lose himself. Observe that the thought here is not directly of what we call the loss or perdition of a soul. The gain and loss in the great business transaction are compared, and the man’s own life in the spiritual and eternal sense is the loss; what then will be the profit? In earthly business, however, one may sometimes prosper afterwards and purchase back the property he has lost; but what shall a man give in exchange for his soul (life), so as to purchase it back? Bengel : "The world does not suffice." The noun denotes that which by exchange takes the place of something else, whether as substitute (Ecclus. Sir 6:15; Sir 26:14), or as a ransom; (Isa 43:3) here it is more generally a purchasing equivalent.

Mat 16:27. We see that this great balancing of accounts is not a mere figure of speech, but will actually occur. The Son of man, see on "Mat 8:20". This constantly suggests that he is the Messiah (compare on Mat 16:13), and indicates that he is to be the final judge, as in Mat 7:22, and hereafter in Mat 25:31, Mat 25:34. Shall come, not the mere future tense, but a strong expression like ’is going to come,’ ’is about to come,’ and in the Greek made emphatic by its position at the head of the sentence; he is coming and there is no mistake about it. This is believed to be the first distinct intimation of his second coming. In the glory of his Father. In the same glory amid which his Father dwells. Compare Mat 26:64. This glory he had with his Father before the world was; (Joh 17:5) he had voluntarily left it to come on his present lowly mission, (Php 2:6 ff.) but he would return to share it again, and in that glory he would hereafter come. With his angels. (Mat 13:41, Mat 24:31, Mat 25:31) Luke (Luk 9:26) has an expression which implies that their encompassing glory will enhance his glory. As to the angels, see on "Mat 18:10". According to his deeds, or, more exactly, action, practice, course of life. (Col 3:9 has the same word.) The expressions seem to be suggested by Psa 62:12 Pro 24:12, quoted in Rom 2:6; compare Rev 22:12, and as to the thought, 1Co 5:10. The fact of this coming retribution shows the importance of saving the soul; but there is special reference to the thought of reward for doing and suffering in his service (Mat 16:24 f.). Mar 8:38 and Luk 9:26, give the additional point that when he comes he will be ashamed of every one that has been ashamed of him. Matthew has before recorded this thought as uttered on a different occasion, (Mat 10:33) and so he omits it here.

Mat 16:28. His coming is not only certain, but near. Verily I say unto you, as in Mat 5:18, introducing a very important utterance. His coming will occur before some of those present will die. There be, old English where we now say ’there are.’ Some (of those) standing here, who were not only the Twelve, but a crowd. (Mar 8:34) It is implied that not many of them would live to witness what is meant; and this shows that it was not any event very near at hand. Shall not, the strong double negative, as in Mat 16:22. Taste of death. The image is that of a bitter cup, (Mat 20:33, Mat 26:29) which all men must sooner or Later taste of, and is very common in Jewish writings. Compare Heb 2:9; in Joh 8:51 f it is made the equivalent of ’see death’. (compare Luk 2:26) Till they see, naturally, though not necessarily (compare on Mat 1:25), implies that after the coming in question they will taste of death; and is so far an argument against understanding our Lord’s final coming to be meant. The Son of man coming in his kingdom, or kingship, royalty—coming as king (see on "Mat 3:2"). So in the robber’s prayer, (Luk 23:42) and compare as to the thought, Luk 21:31. In Mar 9:50 Luk 9:27, only the coming of the kingdom is mentioned; but that implies the coming of the Messianic King, which Matt. expresses. How could Jesus say that he would come as Messianic King in the lifetime of some then present? Certain rationalizing expositors at once say that Jesus expected his final coming to judgment to take place within that period. The language would readily bear that sense, especially in such close connection with Luk 9:27; can it fairly have any other sense? Since the Fathers of the third century a good many have referred it simply to the Transfiguration, in which Jesus appeared as the glorious king. But (a) this is a very unnatural and enfeebled sense of ’coming in his kingdom;’ (b) it occurred within a week, during the lifetime not simply of ’some,’ but of probably all those present; and these objections are fatal to that view. Many others content themselves with understanding a general reference to the establishment of the spiritual reign of Messiah; some say on the Day of Pentecost (Acts 2), though that occurred within less than a year and so conflicts with ’some;’ others say throughout the following generation or the century. The most reasonable explanation, especially when we compare Matthew 24, is to understand a reference to the destruction of Jerusalem, forty years afterwards. This providentially lifted the Messianic reign to a new stage. It put an end to the sacrifices and the whole temple ritual, and thus taught the Jewish Christians that these need be no longer observed, and to a great extent stopped the mouths of the Judaizers who gave Paul so much trouble. The withdrawal of the Christians from Jerusalem before its destruction occasioned an alienation between them and the Jewish people at large. In general, the destruction of Jerusalem made Christianity stand out as no longer even in appearance a mere phase or mode of Judaism, but an independent and universal religion. (Compare Bp. Lightfoot on Galatians, p. 300 ff.) The sudden transition from the final coming for judgment (Mat 16:27) to this nearer coming at the destruction of Jerusalem is repeatedly paralleled in Matthew 24; and the very phrase of Luk 9:28 by Mat 24:34, "This generation shall not pass away, till all these things be accomplished." Plumptre: "That such words should have been recorded and published by the Evangelists is a proof either that they accepted that interpretation, if they wrote after the destruction of Jerusalem, or if we assume that they were led by them to look for the ’end of all things’ as near at hand, that they wrote before the generation of them who stood by had passed away; and so the very difficulty that has perplexed men becomes a proof of the early date of the three Gospels that contain the record."[1]

[1] We here sadly take leave of Addison Alexander, the foremost of American commentators, whose work was interrupted at this point by death. His previous commentaries were on Isaiah Psalms, Mark, Acts.

Homiletical And Practical

Mat 16:22 f. The imperfectly instructed believer. (1) Prejudice often prevents his understanding the plain teachings of revelation. (2) Conceit often leads him to set his own judgment above God’s teaching. (Compare 1Co 4:6) (3) Presumptuous ignorance often makes him hinder the cause he tries to help. (4) Strength of will and warmth of heart often render his ignorance more harmful. (5) Therefore his honest opinions and well-meant advice must sometimes be utterly rejected by others. (6) Further instruction and experience may make him a pillar in the church. (Gal 2:9)

Mat 16:23. Baxter (in Morison): "Good men ofttimes do the devil’s work, though they know it not."—There has always been a tendency, and especially in our day, to decide questions of religious truth and duty from the human rather than the divine point of view. The Bible is judged exclusively from its conformity to human reason and its adaptation to human wants. Well-meaning persons try to build up churches, or to further public morality, by following the dictates of worldly policy. But to think God’s thoughts, to look at things so far as we may from his standpoint, is in religion the only wisdom and safety.—Chrys.: "If the chief apostle, even before he had learnt all distinctly, was called Satan for feeling this, what excuse can they have, who after so abundant proof deny the mystery of the CROSS?"

Mat 16:24 f. Following Christ. (1) Method. (a) In self-renunciation. (b) In cross-bearing. (2) Motives. (a) The loss in following him is but temporal, the gain is spiritual and eternal. (b) The toss in refusing to follow him is remediless forever. (c) The love of Christ ("for my sake") gives patience in loss, and adds brightness to gain. Chrys.: "If any man will. I force not, I compel not, but each one I make lord of his own choice.... But he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force." Henry: "We must deny ourselves absolutely; we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end."

Mat 16:25. Chrys.: "On that side salvation and destruction, and on this side salvation and destruction, but how greatly the one differs from the other."—Comp, on Mat 10:38 f.

Mat 10:26. Earth’s greatest business transaction. (1) The greatest possible earthly gain, accompanied by the greatest possible earthly loss. (2) The loss is utterly past remedy, and will soon render the gain utterly useless. (3) In this line of business we are all engaged, and ought to consult our true profit.—Queen (Compare Mat 5:29 f.) Elizabeth, when dying, said, "Millions of money for an inch of time." She had the money, but could not make the exchange.

Mat 10:27. Christ came in lowliness, despised and rejected, (Isaiah 53) in the form of a servant, (Php 3:7) to live among men and die to atone for them; he will come again in I glory, and take his people to behold his glory, (Joh 17:24) and to share it. (Php 3:21) Bengel: "The doctrine of the person of Christ (Mat 16:16) is immediately followed by the doctrine of the cross (Mat 16:24), and this by the doctrine of glory." (Mat 16:27.)

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

HIS DEATH & RESURRECTION

Mat 16:21-23; Mar 8:31-33; Luk 9:22. Matthew: “From that time Jesus began to show to His disciples that it behooved Him to depart to Jerusalem, and to suffer many things from The elders, the chief priests, and scribes, and to be put to death, and to rise the third day. And Peter, taking Him to him, began to rebuke Him, saying, Be it far from Thee, Lord; this shall not be to Thee. And turning, He said to Peter, Get behind Me, adversary; thou art My stumblingblock, because thou dost not have in mind the things of God, but the things of men.” Our Lord is still up at Caesarea-Philippi, with His disciples, teaching and revealing the deeper things of His kingdom, not only to their edification, but their astonishment. It was the misfortune of the Jews so to mix up the prophecies appertaining to the first and second coming of Christ, that they ran into much bewilderment for the want of the necessary discrimination and division of God’s Word; while Isaiah and others had vividly revealed His humiliation, as a “Man of sorrows and acquainted with grief;” as a “Root out of dry ground, without form or comeliness, and none desiring Him;” “Led as a lamb to the slaughter, as a sheep dumb before His shearers, opened not His mouth;” “In His humiliation, His judgment was taken away” — i.e., He had no fair trial, but was mobbed, contrary to both Jewish and Roman law. These gloomy prophecies, descriptive of His humiliation in His first advent, were by no means enjoyable themes with the Jews, who leaned the more to those grand and glorious cognomens portraying Him as “the Prince of peace,” “the government on His shoulders;” and Dan 7:14, not only describing Him as a triumphant and glorious King, but certifying positively that “to His kingdom there shall be no end, but He shall reign King of kings and Lord of lords forever.” Now, for the first time, He comes out and positively reveals to His disciples His coming arrest, condemnation, crucifixion, and resurrection. Peter, robust, stout, and naturally brave as a lion, immediately conceiving the view that His enemies are going to combine against Him, take Him, and kill Him, leaps to the conclusion, That is a game at which two can play. We will fight in His defense till we die, and the thousands and myriads who have been blessed with bodily healing, demoniacal ejectruents, and the multitudes endeared to Him on account of their friends thus wonderfully saved, soul and body, will rally and help us and will make it hot for them. Consequently, both Peter takes Him by the arm, or His vesture, and pulls Him up to Him; looking Him in the face, says, “They can’t do that; we will be on hand, rally Your multitude of friends, and protect You to the last moment.” “Satan,” in the E.V., is too strong, the word not appearing here as a proper name, when it is applied to the devil, but simply in its original meaning, “adversary” or “opposer,” as Peter was innocently antagonizing the Divine economy relative to His death and resurrection, which he did not understand; and Jesus said, “Thou art My stumbling-block;” i.e., “You are throwing yourself in the way of the very work I came to do” — i.e., to suffer, die, and redeem the world from sin, death, and hell. “Thou dost not have in mind the things of God, but the things of men;” i.e., “You are not thinking on the Divine side of this great transaction, you have not yet received light and entered into it understandingly, but you are considering My Messiahship from a human standpoint.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

16:21-28 Jesus, now officially recognized by his disciples as the Messiah, begins to reveal a startling aspect of his mission: He must suffer before entering his glory (16:21-23), and those who follow him will meet a similar fate (16:24-28).

16:21 This is the first of three predictions of Jesus’ passion—his suffering through betrayal, crucifixion, and death (see also 17:22-23; 20:18-19). Each prediction gives a lesson on the cost of discipleship (16:24-27; 20:20-28). • That he would suffer was God’s sovereign and necessary purpose for the Messiah (see 17:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 16:21. Ἀπὸ τότε, at that time and thenceforward—ἤρξατο, κ.τ.λ., began, etc.) It is clear, therefore, that He had not shown it them before.[755] The Gospel may be divided into two parts, from which the Divine plan of Jesus shines forth. The first proposition is, Jesus is the Christ; the second, Christ must suffer, die, and rise again (cf. Joh 16:30-32), or more briefly, Christ by death will enter into glory. Jesus first convinced His disciples of the first proposition (de subjecto):[756] in consequence of which they were bound to believe Him concerning the second (de prædicato), even before His passion. After His ascension, the people first learnt the second proposition (prædicatum), and thence were convinced of the first (de subjecto); see Act 17:3. As soon as Jesus had persuaded His disciples of the first proposition (Mat 16:16), He added the second.[757] Afterwards He led them to the mountain of Transfiguration.[758] The order of the evangelic harmony is of great importance with regard to the observing of these things. Men frequently teach all things at once: Divine wisdom acts far otherwise.—δεικνύειν, to show), i.e. openly.—ὅτι δεῖ Αὐτὸν ἀπελθεῖν, that He must go) and at the same time relinquish that mode of living to which the disciples had become habituated.—παθεῖν, to suffer) When aught of glory accrued to Jesus, as in this instance by the confession of Peter, then He was especially wont to make mention of His approaching passion. This first announcement mentions His passion and death generally; the second, in ch. Mat 17:22-23, adds His being betrayed into the hands of sinners; the third, in ch. Mat 20:17-19, at length expresses His stripes, cross, etc. The first was nearer in point of time to the second, than the second to the third.—πρεσβυτέρων, ἀρχιερέων, γραμματέων, elders—chief priests—scribes) Three classes of those who ought to have led the people to the Messiah; corresponding nearly to the Council of Justice, the Consistory, and the Theological Faculty of modern times.—ἐγερθῆναι, to be raised) He adds nothing yet of His ascension. By degrees, all further and later particulars are disclosed; see Mat 16:27.

[755] Except in covert [enigmatical] words.—V. g.

[756] “De subjecto,” “de prædicato,” lit. “of the subject,” “of the prædicate.” I have ventured to render the passage in language more generally intelligible.—(I. B.)

[757] Viz., In Mat 16:21, etc., as to His suffering, death, and resurrection.—ED.

[758] Where the same voice sounded from heaven, as before His baptism, “This is my Beloved Son;” there being added the Epiphonema, or appended exhortation, “Hear Him.” To wit, He was to be heard, or given heed to, especially in regard to those things which had constituted the main subject of the conversation very recently held on the mountain (between the Lord and Moses and Elias, Luk 9:31), concerning his approaching “decease at Jerusalem”—concerning His Passion, I say, His Death and His Resurrection.—Harm., p. 370.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_16:21. Ἀπὸ τότε ἤρξατο] Comp. Mat_4:17; a note of time marking an important epoch. Antea non ostenderat, Bengel. To announce His future sufferings[460] to His disciples, and that immediately after their decided confession, Mat_16:16, was highly opportune, both as regards their capability and their needtheir capability to stand so trying an intimation, and their need of beginning to relinquish their false hopes, and of attaining to a true and exalted conception of what constitutes the work of the Messiah. Mar_8:31 likewise introduces the beginning of the announcement of the future sufferings somewhat prominently after Peters confession, whereas Luk_9:21 f. omits it altogether.

δεῖ] Necessity in accordance with a divine purpose, Mat_26:54; Luk_24:26; Joh_3:14.

ἈΠΕΛΘΕῖΝ ΕἸς ἹΕΡΟς.] because connected with ΚΑῚ ΠΟΛΛᾺ ΠΑΘΕῖΝ Κ.Τ.Λ., does not forbid the idea of previous visits to Jerusalem mentioned by John (in answer to Hilgenfeld, Evang. p. 89); comp. Mat_23:37.

ἀπό] at the hands of; comp. note on Mat_11:19.

τῶν πρεσβ. κ. ἀρχ. κ. γραμμ.] This circumstantial way of designating the Sanhedrim (comp. note on Mat_2:4) has here something of a solemn character.

ἀποκτανθ.] further detail (though with Mat_16:24 already in view) reserved for Mat_20:19. What Jesus contemplates is not being stoned to death by the people (Hausrath), but judicial murder through the decision of a court of justice.

ΚΑῚ Τῇ ΤΡΊΤῌ ἩΜ. ἘΓΕΡΘῆΝΑΙ] With so clear and distinct a prediction of the resurrection, it is impossible to reconcile the fact that, utterly disheartened by the death of their Lord, the disciples should have had no expectation whatever that He would come to life again, that they consequently embalmed the body, and that even on the Sunday morning the women wanted to anoint it; that they should have placed a heavy stone at the mouth of the grave, and afterwards are utterly at a loss to account for the empty sepulchre, and treat the statement that He has risen and appeared again as simply incredible, some of them even doubting His identity when they do see Him; and further, that the risen Jesus appeals, indeed, to an Old Testament prediction (Luk_24:25), but not to His own; just as John, in like manner, accounts for Peter and himself not believing in the resurrection till they had actually seen the empty grave, merely from their having hitherto failed to understand the scripture (Joh_20:9). All this is not to be disposed of by simply saying that the disciples had not understood the prediction of Jesus (Mar_9:22); for had it been so plainly and directly uttered, they could not have failed to understand it, especially as, in the course of His own ministry, cases had occurred of the dead being restored to life, and as the Messianic hopes of the disciples must have disposed them to give a ready reception to tidings of a resurrection. Then, again, the fulfilment would necessarily have had the effect of awakening both their memory and their understanding, and that all the more that precisely then light was being shed upon the mysterious saying regarding the temple of the body (Joh_2:21 f.). We must therefore suppose that Jesus had made certain dark, indefinite allusions to His resurrection, which as yet had not been apprehended in their true meaning, and that it was only ex eventu that they assumed, in the course of tradition, the clear and definite form of a prediction such as is now before us. It is only such faint, obscure hints that are as yet to be met with in Joh_2:19; Joh_10:17 f., and see observation on Mat_12:40. Comp. besides, Hasert, üb. d. Vorhersag. Jesu von s. Tode u. s. Auferst. 1839, Neander, de Wette, Ammon. Other expositors (Paulus, Hase, Scholten, Schenkel, Volkmar), arbitrarily ignoring those traces of a dim prophetic hint of the resurrection, have contended that, originally, nothing more was meant than a symbolical allusion,an allusion, that is, to the new impetus that would be given to the cause of Jesus, while some of them have denied that any announcement of the death ever took place at all (Strauss; see, on the other hand, Ebrard). But the arguments of Süskind (in Flatts Magaz. VII. p. 181 ff.), Heydenreich (in Hüffels Zeitschr. II. p. 7 ff.), Kuinoel, Ebrard, and others in favour of the perfect authenticity of the definite and literal predictions of the resurrection, are not conclusive, and, to some extent, move in a circle.

[460] Whoever supposes that it was only somewhere about this time that the thought of His impending sufferings and death first began to dawn upon Jesus (Hase, Weizsäcker, Keim, Wittichen), can do so only by ignoring previous statements on the part of the Lord, which already point with sufficient clearness to His painful end (see especially Mat_9:15, Mat_10:38, Mat_12:40)statements the testimony of which is to be set aside only by explaining away and rejecting them by the artifice of mixing up together dates of different times, and the like, and thus depriving them of validity, a course which is decidedly opposed to the Gospel of John (comp. Joh_1:29,Joh_2:19, Joh_3:14, Joh_6:51 ff.) so long as its authenticity is recognised!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 16:21-28 . Announcement of the Passion with relative conversation (Mar 8:31 to Mar 9:1 ; Luk 9:22-27 ).

Mat 16:21 . ἀπὸ τότε ἤρξατο ( vide Mat 4:17 ) marks pointedly a new departure in the form of explicit intimation of an approaching final and fatal crisis. Time suitable. Disciples could now bear it, it could not be much longer delayed. Jesus could now face the crisis with composure, having been satisfied by Peter’s confession that His labour was not going to be in vain. He then began to show, etc., for this was only the first of several communications of the same kind. Χριστὸς after Ιησοῦς in [100] [101] is an intrinsically probable reading, as suiting the solemnity of the occasion and greatly enhancing the impressiveness of the announcement. Jesus, the Christ , to be crucified! But one would have expected the article before Χρ . πολλὰ παθεῖν , the general fact. ἀπὸ … γραμματέων , the three constituent parts of the Sanhedrim elders, priests, scribes. ἀποκτανθῆναι : one hard special fact, be killed . ἐγερθῆναι : this added to make the other fact not altogether intolerable.

[100] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[101] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The minds of men are in time to be prepared and made ready against the stumbling block of persecution.

It was a name of dignity and not of age, and it is put for them, which were the Judges, which the Hebrews called Sanhedrin.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

We have here Christ's discourse with his disciples concerning his own sufferings; in which observe,

I. Christ's foretelling of his sufferings. Now he began to do it, and from this time he frequently spake of them. Some hints he had already given of his sufferings, as when he said, Destroy this temple: when he spake of the Son of man being lifted up, and of eating his flesh, and drinking his blood: but now he began to show it, to speak plainly and expressly of it. Hitherto he had not touched upon this, because the disciples were weak, and could not well bear the notice of a thing so very strange, and so very melancholy; but now that they were more ripe in knowledge, and strong in faith, he began to tell them this. Note, Christ reveals his mind to his people gradually, and lets in light as they can bear it, and are fit to receive it.

From that time, when they had made that full confession of Christ, that he was the Son of God, then he began to show them this. When he found them knowing in one truth, he taught them another; for to him that has, shall be given. Let them first be established in the principles of the doctrine of Christ, and then go on to perfection, Heb 6:1. If they had not been well grounded in the belief of Christ's being the Son of God, it would have been a great shaking to their faith. All truths are not to be spoken to all persons at all times, but such as are proper and suitable to their present state. Now observe,

1. What he foretold concerning his sufferings, the particulars and circumstances of them, and all surprising.

(1.) The place where he should suffer. He must go to Jerusalem, the head city, the holy city, and suffer there. Though he lived most of his time in Galilee, he must die at Jerusalem; there all the sacrifices were offered, there therefore he must die, who is the great sacrifice.

(2.) The persons by whom he should suffer; the elders, and chief priests, and scribes; these made up the great sanhedrim, which sat at Jerusalem, and was had in veneration by the people. Those that should have been most forward in owning and admiring Christ, were the most bitter in persecuting him. It was strange that men of knowledge in the scripture, who professed to expect the Messiah's coming, and pretended to have something sacred in their character, should use him thus barbarously when he did come. It was the Roman power that condemned and crucified Christ, but he lays it at the door of the chief priests and scribes, who were the first movers.

(3.) What he should suffer; he must suffer many things, and be killed. His enemies' insatiable malice, and his own invincible patience, appear in the variety and multiplicity of his sufferings (he suffered many things) and in the extremity of them; nothing less than his death would satisfy them, he must be killed. The suffering of many things, if not unto death, is more tolerable; for while there is life, there is hope; and death, without such prefaces, would be less terrible; but he must first suffer many things, and then be killed.

(4.) What should be the happy issue of all his sufferings; he shall be raised again the third day. As the prophets, so Christ himself, when he testified beforehand his sufferings, testified withal the glory that should follow, Pe1 1:11. His rising again the third day proved him to be the Son of God, notwithstanding his sufferings; and therefore he mentions that, to keep up their faith. When he spoke of the cross and the shame, he spoke in the same breath of the joy set before him, in the prospect of which he endured the cross, and despised the shame. Thus we must look upon Christ's suffering for us, trace in it the way to his glory; and thus we must look upon our suffering for Christ, look through it to the recompence of reward. If we suffer with him, we shall reign with him.

2. Why he foretold his sufferings. (1.) To show that they were the product of an eternal counsel and consent; were agreed upon between the Father and the Son from eternity; Thus is behoved Christ to suffer. The matter was settled in the determinate counsel and foreknowledge, in pursuance of his own voluntary susception and undertaking for our salvation; his sufferings were no surprise to him, did not come upon him as a snare, but he had a distinct and certain foresight of them, which greatly magnifies his love, Joh 18:4. (2.) To rectify the mistakes which his disciples had imbibed concerning the external pomp and power of his kingdom. Believing him to be the Messiah, they counted upon nothing but dignity and authority in the world; but here Christ reads them another lesson, tells them of the cross and sufferings; nay, that the chief priests and the elders, whom, it is likely, they expected to be the supports of the Messiah's kingdom, should be its great enemies and persecutors; this would give them quite another idea of that kingdom which they themselves had preached the approach of; and it was requisite that this mistake should be rectified. Those that follow Christ must be dealt plainly with, and warned not to expect great things in this world. (3.) It was to prepare them for the share, at least, of sorrow and fear, which they must have in his sufferings. When he suffered many things, the disciples could not but suffer some; if their Master be killed, they will be seized with terror; let them know it before, that they may provide accordingly, and, being fore-warned, may be fore-armed.

II. The offence which Peter took at this he said, Be it far from thee, Lord: probably he spake the sense of the rest of the disciples, as before, for he was chief speaker. He took him, and began to rebuke him. Perhaps Peter was a little elevated with the great things Christ had how said unto him, which made him more bold with Christ than did become him; so hard is it to keep the spirit low and humble in the midst of great advancements!

1. It did not become Peter to contradict his Master, or take upon him to advise him; he might have wished, that, if it were possible, this cup might pass away, without saying so peremptorily, This shall not be, when Christ had said, It must be. Shall any teach God knowledge? He that reproveth God, let him answer it. Note, When God's dispensations are either intricate or cross to us, it becomes us silently to acquiesce in, and not to prescribe to, the divine will; God knows what he has to do, without our teaching. Unless we know the mind of the Lord, it is not for us to be his counsellors, Rom 11:34.

2. It savoured much of fleshly wisdom, for him to appear so warmly against suffering, and to startle thus at the offence of the cross. It is the corrupt part of us, that is thus solicitous to sleep in a whole skin. We are apt to look upon sufferings as they relate to this present life, to which they are uneasy; but there are other rules to measure them by, which, if duly observed, will enable us cheerfully to bear them, Rom 8:18. See how passionately Peter speaks: "Be it far from thee, Lord. God forbid, that thou shouldst suffer and be killed; we cannot bear the thoughts of it." Master, spare thyself: so it might be read; hileōs soî kurie - "Be merciful to thyself, and then no one else can be cruel to thee; pity thyself, and then this shall not be to thee." He would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. He intimates, likewise, the improbability of the thing, humanly speaking; "This shall not be unto thee. It is impossible that one who hath so great an interest in the people as thou hast, should be crushed by the elders, who fear the people: this can never be; we that have followed thee, will fight for thee, if occasion be; and there are thousands that will stand by us."

III. Christ's displeasure against Peter for this suggestion of his, Mat 16:23. We do not read of any thing said or done by any of his disciples, at any time, that he resented so much as this, though they often offended.

Observe, 1. How he expressed his displeasure: He turned upon Peter, and (we may suppose) with a frown said, Get thee behind me, Satan. He did not so much as take time to deliberate upon it, but gave an immediate reply to the temptation, which was such as made it to appear how ill he took it. Just now, he had said, Blessed art thou, Simon, and had even laid him in his bosom; but here, Get thee behind me, Satan; and there was cause for both. Note, A good man may by a surprise of temptation soon grow very unlike himself. He answered him as he did Satan himself, Mat 4:10. Note, (1.) It is the subtlety of Satan, to send temptations to us by the unsuspected hands of our best and dearest friends. Thus he assaulted Adam by Eve, Job by his wife, and here Christ by his beloved Peter. It concerns us therefore not to be ignorant of his devices, but to stand against his wiles and depths, by standing always upon our guard against sin, whoever moves us to it. Even the kindnesses of our friends are often abused by Satan, and made use of as temptations to us. (2.) Those who have their spiritual senses exercised, will be aware of the voice of Satan, even in a friend, a disciple, a minister, that dissuades them from their duty. We must not regard who speaks, so much as what is spoken; we should learn to know the devil's voice when he speaks in a saint as well as when he speaks in a serpent. Whoever takes us off from that which is good, and would have us afraid of doing too much for God, speaks Satan's language. (3.) We must be free and faithful in reproving the dearest friend we have, that saith or doth amiss, though it may be under colour of kindness to us. We must not compliment, but rebuke, mistaken courtesies. Faithful are the wounds of a friend. Such smitings must be accounted kindnesses, Psa 141:5. (4.) Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not parleyed with.

2. What was the ground of this displeasure; why did Christ thus resent a motion that seemed not only harmless, but kind? Two reasons are given:

(1.) Thou art an offence to me - Skandalon mou ei - Thou art my hindrance (so it may be read); "thou standest in my way." Christ was hastening on in the work of our salvation, and his heart was so much upon it, that he took it ill to be hindered, or tempted to start back from the hardest and most discouraging part of his undertaking. So strongly was he engaged for our redemption, that they who but indirectly endeavoured to divert him from it, touched him in a very tender and sensible part. Peter was not so sharply reproved for disowning and denying his Master in his sufferings as he was for dissuading him from them; though that was the defect, this the excess, of kindness. It argues a very great firmness and resolution of mind in any business, when it is an offence to be dissuaded, and a man will not endure to hear any thing to the contrary; like that of Ruth, Entreat me not to leave thee. Note, Our Lord Jesus preferred our salvation before his own ease and safety; for even Christ pleased not himself (Rom 15:3); he came into the world, not to spare himself, as Peter advised, but to spend himself.

See why he called Peter Satan, when he suggested this to him; because, whatever stood in the way of our salvation, he looked upon as coming from the devil, who is a sworn enemy to it. The same Satan that afterward entered into Judas, maliciously to destroy him in his undertaking, here prompted Peter plausibly to divert him from it. Thus he changes himself into an angel of light.

Thou art an offence to me. Note, [1.] Those that engage in any great good work must expect to meet with hindrance and opposition from friends and foes, from within and from without. [2.] Those that obstruct our progress in any duty must be looked upon as an offence to us. Then we do the will of God as Christ did, whose meat and drink it was to do it, when it is a trouble to us to be solicited from our duty. Those that hinder us from doing or suffering for God, when we are called to it, whatever they are in other things in that they are Satans, adversaries to us.

(2.) Thou savourest not the things that are of God, but those that are of men. Note, [1.] The things that are of God, that is, the concerns of his will and glory, often clash and interfere with the things that are of men, that is, with our own wealth, pleasure, and reputation. While we mind Christian duty as out way and work, and the divine favour as our end and portion, we savour the things of God; but if these be minded, the flesh must be denied, hazards must be run and hardships borne; and here is the trial which of the two we savour. [2.] Those that inordinately fear, and industriously decline suffering for Christ, when they are called to it, savour more of the things of man than of the things of God; they relish those things more themselves, and make it appear to others that they do so.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

From that time forth began Jesus to show unto his disciples--that is, with an explicitness and frequency He had never observed before.

how that he must go unto Jerusalem and suffer many things--"and be rejected," (Mar 8:31; Luk 9:22).

of the elders and chief priests and scribes--not as before, merely by not receiving Him, but by formal deeds.

and be killed, and be raised again the third day--Mark (Mar 8:32) adds, that "He spake that saying openly"--"explicitly," or "without disguise."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. From that time forth began Jesus, c.] Before this time our Lord had only spoken of his death in a vague and obscure manner, see Mt 12:40, because he would not afflict his disciples with this matter sooner than necessity required but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) From that time forth began Jesus.—The prominence given to the prediction shows that it came upon the minds of the disciples as something altogether new. They had failed to understand the mysterious hints of the future which we find in, “Destroy this temple” (Joh_2:19), in the Son of Man being “lifted up” (Joh_3:14), in the sign of the prophet “Jonas” (Mat_12:39; Mat_16:4). Now the veil is uplifted, and the order of events is plainly foretold—the entry into Jerusalem, the rejection, the condemnation, the death, the resurrection. It is obvious that if we accept the record as true the prediction is one which implies a foreknowledge that is at least supernatural, and is so far evidence of a divine mission, if not also of a divine nature in the speaker. And it may well be urged that in this case the incidents which surround the prediction—as, e.g., Peter’s protest, and the rebuke addressed to him in such striking contrast with the previous promise—have a character of originality and unexpectedness which negatives the hypothesis of its being a prophecy after the event. On the other hand, the fact that the disciples did not take in the meaning of the prediction as to His rising from the dead may, in its turn, be pleaded in bar of the assumption that the prophecy lingered in men’s minds, and suggested the belief in a mythical, in the absence of a real, fulfilment.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. From that time forth] An important note of time. Now that the disciples have learned to acknowledge Jesus to be the Messiah, He is able to instruct them in the true nature of the Kingdom.

elders and chief priests and scribes]=the Sanhedrin. See ch. Mat_2:4, and Mat_26:3.

be killed] As yet there is no mention of the Roman judge or of the death upon the cross; this truth is broken gradually, see Mat_16:24.

be raised again the third day] How can the plainness of this intimation be reconciled with the slowness of the disciples to believe in the Resurrection? Not by supposing that obscure hints of the Passion were afterwards put into this explicit form; but rather (1) partly by the blindness of those who will not see; (2) partly by the constant use of metaphor by Jesus. “Might not,” they would argue, “this ‘death and rising again’ be a symbol of a glorious visible kingdom about to issue from our present debasement?”

21–23. The Passion is foretold

Mar_8:31-33; Luk_9:22. St Luke omits the rebuke to Peter

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then Peter took him,.... The Arabic version reads it, "called to him": the Ethiopic, "answered him"; and the Syriac, "led him"; he took him aside, by himself; and as the Persic version, "privately said to him", or he took him by the hand in a familiar way, to expostulate with him, and dissuade him from thinking and talking of any such things;

and began to rebuke him: reprove and chide him, forgetting himself and his distance; though he did it not out of passion and ill will, but out of tenderness and respect; looking upon what Christ had said, unworthy of him, and as what was scarce probable or possible should ever befall him, who was the Son of the living God, and overlooking his resurrection from the dead, and being ignorant at present of the end of Christ's coming into the world, and redemption and salvation by his sufferings and death:

saying, far be it from thee, Lord, or "Lord, be propitious to thyself", or "spare thyself": the phrase answers to , often used by the Targumists (u) and stands in the Syriac version here. The Septuagint use it in a like sense, in Gen 43:23. Some think the word "God" is to be understood, and the words to be considered, either as a wish, "God be propitious to thee": or "spare thee", that no such thing may ever befall thee; or as an affirmation, "God is propitious to thee", he is not angry and displeased with thee, as ever to suffer any such thing to be done to thee: but it may very well be rendered, by "God forbid"; or as we do, "far be it from thee", as a note of aversion, and abhorrence of the thing spoken of:

this shall not be done unto thee: expressing his full assurance of it, and his resolution to do all that in him lay to hinder it: he could not see how such an innocent person could be so used by the chief men of the nation; and that the Messiah, from whom so much happiness was expected, could be treated in such a manner, and especially that the Son of the living God should be killed.

(u) Targum Hieros. in Gen. xlix. 22. & Targum Onkelos in 1 Sam. xx. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

Ver. 21. How that he must go to Jerusalem] He must, necessitate non simplici, sed ex supposito. It being supposed that God had decreed this way (and no other) to glorify himself in man’s salvation by the death of his dear Son (wherein the naked bowels of his love were laid open to us, as in an anatomy), it was necessary that Christ should be killed and raised again at the third day. Voluntas Dei, necessitas rei.

And be killed and raised again] That we might live and reign with him for ever, who else had been killed with death, as the phrase is, Rev 2:23; that is, had come under the power of the second death. David wished he might have died for Absalom, such was his love to him. Arsinoe interposed herself between the murderer’s weapons, sent by Ptolemy, her brother, to kill her children. The pelican not only feeds the young with her own blood, but with invincible constancy abides the flames of fire for their preservation. Christ is that good shepherd, who gave his life for his sheep: he is that true pelican, who saw the wrath of God burning about his young ones, and cast himself into the midst thereof, that he might quench it. He was delivered for our offences, and was raised again for our justification, which began in his death, but was perfected by his resurrection, Rom 4:25.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See also Mar 7:31-33; Luk 9:22. “From that time forth.” This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced, and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them they would never have followed him. Their minds Were not prepared for it. They expected a temporal, triumphant prince as the Messiah. He first, therefore, convinced them that he was the Christ, and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.

Elders - The men of the great council or Sanhedrin. See the notes at Mat 5:7.

Chief priests and scribes - See the notes at Mat 3:7.

Mat 16:22

Then Peter took him - This may mean either that he interrupted him, or that he took him aside, or that he took him by the hand as a friend.

This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of Jesus’ death. He expected, moreover, that he would be the triumphant Messiah. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, “Be it far from thee.” This phrase might have been translated, “God be merciful to thee; this shall not be unto thee.” It expressed Peter’s strong desire that it might not be. The word “rebuke” here means to admonish or earnestly to entreat, as in Luk 17:3. It does not mean that Peter assumed authority over Christ, but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered.

Mat 16:23

Get thee behind me, Satan - The word “Satan” literally means “an adversary,” or one who opposes us in the accomplishment of our designs.

It is applied to the devil commonly, as the opposer or adversary of man; but there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour’s designs. There was, undoubtedly, a rebuke in this language, for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express.

Thou art an offence - That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came.

Thou savourest not - Literally, thou thinkest not upon; or your language and spirit are not such as spring from a supreme regard to the will of God, or from proper views of him, but such as spring from the common views entertained by people. You think that those things should not be done which God wishes to be done. You judge of this matter as people do who are desirous of honor; and not as God, who sees it best that I should die, to promote the great interests of mankind.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

From that time, &c. Now when the apostles firmly believed that Jesus was the Messias, and the true Son of God, he saw it necessary to let them know he was to die an infamous death on the cross, that they might be disposed to believe that mystery; (Witham) and that they might not be too much exalted with the power given to them, and manifestation made to them. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our Lord taught his hearers by degrees, as they were able to hear and to bear his instruction. He therefore first instructs them in the truth of his Divine nature, and bringeth them to a firm and steady assent to this proposition, That he was the Christ, the Son of God. Lest they should have this faith of theirs shaken by his sufferings and death, he begins to instruct them as to those things, that when they saw it come to pass, they might not be offended, but wait for his resurrection from the dead.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. From that time forth — The Ministry of sorrow now commences. His apostolic rocks are firm enough now to bear the full announcement of those woes which had heretofore been but obscurely intimated.

Must go unto Jerusalem — Matthew’s history has, thus far, scarce once found our Lord at Jerusalem. His is almost exclusively a Galilean gospel. But though the Saviour has mostly laboured in Galilee, he must suffer at Jerusalem; and thence the preaching of his name must properly go forth. There is the site of the Old Testament theocracy. There have the sacrifices of the law, and the blood of the Old Testament atonements, shown forth his death for ages. And from there, the royal city of David, must go forth an announcement of the kingdom of the son of David to all the world.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 21-Mar_8:31-38; Mar_9:1 Luk_9:22-27)

From that time. Henceforward Christ changes his teaching and his behaviour. He tells of his sufferings, and of their necessity in the order of things, so that any one who opposes this design is fighting against God; and shows how self-denial and pain must be the lot of his followers. Began to show unto his disciples. No longer obscurely, but plainly and without reserve. He had already intimated his future sufferings, though his disciples had been slow to receive these dark hints, so opposed to all their preconceived opinions of Messiah"s glory and victorious career. Such sayings as, "Destroy this temple, and in three days I will raise it up"; (Joh_2:19) and, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up", (Joh_3:14) had fallen unheeded on the disciples" ears, and had not guided them to forecast the future. Even the allusions to their own trials, in the warnings about bearing the cross and following him, (Mat_10:38) were not understood. The great point of his real nature had become clear to them; they had now to learn that the way to glory, both for him and them, led through suffering and death. Conscious of Christ"s Divinity, they could now more patiently endure the mystery of his cross and Passion. Unto Jerusalem. The appointed scene of these events. (see Mat_20:17) He must (dei) go thither to meet and endure these sufferings, because it was so ordained in the counsels of God and announced by the prophets. (comp. Mat_26:54 Luk_24:26, Luk_24:46) Many things. These are detailed in Mat_20:18, 19 Luk_18:31-33. Elders, chief priests, and scribes. The various members of the Sanhedrin. (see Mat_2:4) The three classes are, in Nosgen"s opinion, intentionally named here the elders, as the most aged and venerated members, or such as were distinguished by rank and character; the chief priests, heads of the twenty-four courses, as office bearers of the theocracy; and scribes, at that time occupying almost the position of the prophets. The whole religious world would thus be combined against Christ. Be killed. He does not here say "crucified," as he did afterwards, (Mat_20:19) only gradually revealing the whole awful truth. Be raised again the third day. This announcement was intended to support the disciples in view of Christ"s sufferings and death. And "the third day" is mentioned, not only for typical reasons, but to assure them that his death should be speedily followed by his return to life from the grave. It is obvious to us that Jesus prophesied plainly concerning his resurrection; but such an event, so unprecedented, so unexperienced, was not understood; and though the prediction was so far known as to cause his grave to be watched, it was only a vague kind of expectation, without form or definiteness, that was cherished, and the actual fact came as a surprise. (see Mar_9:10, 32)

Vers. 21-23. A terrible anti-climax.

Immediately after receiving his apostles" confession of his claims Jesus began to tell them of his approaching death. He wanted to be assured first that they had the faith which would stand the test of this announcement. Then he delayed no longer in confiding to them the dark secret which oppressed his own heart. The result was a terrible anti-climax. St. Peter, who had been treated with the greatest honour, is seen for the time being as only an incarnation of the tempter.

I THE SAD ANNOUNCEMENT. Jesus now for the first time distinctly declares his approaching rejection by the rulers, his death, and his subsequent resurrection.

1. The facts predicted.

(1) Rejection. This looked like utter failure, for Christ came to be the King and Deliverer of Israel.

(2) Death. This would put the crowning stroke on the. apparent failure. It would also add, a new horror, for "all that a man hath will he give for his life.

(3) Resurrection. This should completely transform the prospect. But the final announcement does not seem to have been understood or at all taken in by the disciples.

2. The foresight. Jesus saw what lay before him, yet he set his face steadfastly to go up to Jerusalem. His foresight meant much to him.

(1) Additional distress. God mercifully veils the future from us. If we saw the coming evil with certainty it would be very difficult to face it. But Jesus walked with the shadow of the cross on his path.

(2) Courage.

3. The prediction. Why did Jesus tell his disciples of this awful future?

(1) To prepare them for it, and prevent the disappointment of false hopes.

(2) To claim their sympathy.

II THE FOOLISH REBUKE. St. Peter"s conduct is culpably officious. He lays hold of Christ with undue familiarity, and even ventures to rebuke his Master. His action, however, is true to the well known impetuosity of his character, and it reveals very natural traits.

1. Intense affection. The apostle loves his Master unwisely but greatly, with a love that is not sufficiently submissive, yet with one that is most intense. It is easy for cold-hearted people to blame the apostle. But they who do not approach his love for Christ are not the men to sit in judgment upon the devoted disciple.

2. Elated self-confidence. Jesus had just greatly commended St. Peter. It looks as though he were one of those unhappy people who lose their balance when they are too much praised. Such people have many a sad fall from glorious self complacency to deepest humiliation.

3. Sudden surprise. The apostle did not speak deliberately. The astounding words of Christ started an ill-considered remark. Hasty words are not often weighty words.

III THE STERN REPLY.

1. Rebuffing a temptation. The quick answer of Jesus shows how keenly he had felt the well meant dissuasion of his friend, which had just chimed in with the cravings of his human nature. Here was a real temptation of the devil which must be faced and conquered! Jesus recognized it as a stumbling block laid on his path.

2. Unmasking an illusion. The words were from St. Peter, but the spirit of them was Satan"s, and the keen conscience of Jesus at once assigned them to their true source. In an unguarded moment the apostle had let the tempter into his heart, had become but a tool of Satan. The character of the words reveal their origin, they have a savour of men about them. The common principles of men of the world are many of them directly counter to the will of God. Then, for all their innocent appearance, they are of a Satanic character. W.F.A.

Vers. 21-24. Christian self-denial.

After the noble confession of Peter Jesus "began to show unto his disciples how that he must go unto Jerusalem, and suite." This intelligence roused all the devil in Peter, so that he took that Blessed One whom he had just acknowledged to be the "Son of the living God," and began to rebuke him. Simon was not innocent of selfishness in his concern for the life of his Lord, for he shrewdly concluded that the servants might suffer with the Master. Jesus strongly resented this evil spirit of the world, and urged the absolute necessity of self-denial.

I SELF-DENIAL IS REQUIRED BY OUR RELATION TO GOD.

1. The will of God is the creatures law.

(1) Ether expands, flame ascends, water finds its level, the blade of grass pushes sunward. Theories may be hazarded to explain these things, but the theories will need explanation. Sooner or later we come back upon the principle that the will of God is the creature"s law.

(2) Man is no exception. His intellect, conscience, affections, will, are as truly creatures of God as the instincts of animals, the habits of plants, or the properties of matter.

(3) God does not coerce the human will, but he gives us a law with sanctions. The very superiority of our endowments should influence our heart to love and serve him to the limit of our ability.

2. Yet our inclinations cross the will of God.

(1) Originally this was not so. We were created in innocency and uprightness. Our senses let in the evidences of the power, wisdom, and goodness of our Creator. Our intellects were filled with admiration of his perfections; our hearts glowed with love to him; our obedience was loyal and delightful.

(2) But in an evil hour this Eden was blighted, and we became earthly, sensual, devilish.

3. Therefore now the necessity for self-denial.

(1) Without, it we cannot regain the forfeited favour of God. Worldliness must be fought and conquered. The flesh with its affections and lusts must be crucified. Waywardness must be resisted.

(2) Without self-denial that favour cannot be retained. Let the duty of reproving sin be neglected because it is unpleasant, and the relish for the worship of God will go, and his service will degenerate into formality. Let the duty of giving bountifully to the cause of God and humanity be restrained because the love of gain is pleasant, and the life of God will languish and expire.

II SELF-DENIAL IS REQUIRED BY OUR RELATION TO MAN.

1. The human race is one great family.

(1) Polygenists should consider the striking differences in persons confessedly of the same nation and race, and how they might be aggravated by the influence of climate, diet, and habits of life extended over many generations. The same class of dog that in the tropics will grow a thin covering of hair will in the arctic regions grow a thick coat of wool. Let the experiment be fairly made with the negro, and he will flourish in any climate. Let him not be suddenly removed from one extreme of climate to another; but let him pass through gradations in a series of generations so as to give the powers of adaptation a chance.

(2) Developmentarians who trace the American Indian to the broad-nosed simian of the New World, the African to the Troglodytic stock, and the Mongolian to the orang, should consider that no two tribes of men differ as the orang and chimpanzee.

(3) Moses ought to know what he was writing about, living as he did within a few generations of the origin of our race. If the accepted chronology may be taken as correct, he was contemporary with men who were contemporary with Abraham, and Abraham was contemporary with men who remembered Noah, and Methuselah was at once contemporary with Noah and Adam. Could Moses have imposed on the men of his generation a fanciful account of the origin of their race which the traditions of every family might be presumed to contradict?

(4) Sin, not science, is the true origin of polygenism. Sin is dissocializing. It expels brotherly love, generates hatred, variance, emulation, strife, sedition. It originates wars and tyrannies.

2. The necessities of the family call for self-denial.

(1) Some of these are physical. Should not our luxuries minister to the necessities of the hungry and naked and homeless? (see Jam_2:15, 16 1Jn_3:17)

(2) Some are spiritual. What is done for the headmen abroad and at home? For the street Arab? For the inhabitant of the mansion who habitually neglects the means of grace? Do we give money? Do we give personal service to Church work, which is more valuable than money?

(3) The temper of the world will tax our self-denial. Meet a hypocondriac, and he will weary you; but you may release yourself by asking after the health of his soul. The subject is unpalatable to the impenitent, but without encountering resentments we cannot clear our consciences of the blood of souls.

III SELF-DENIAL IS REQUIRED BY THE EXAMPLE OF CHRIST.

1. He stooped to the form of a servant.

(1) Born in a stable; cradled in a manger; associated with poverty.

(2) But who is this? The King of glory!

(3) Can the sticklers for precedence be the servants of this great Exemplar? How small in his great presence are the artifices (of pride! How contemptible is borrowed greatness!

2. He exercised himself with fasting.

(1) At the entrance upon his ministry he fasted in the wilderness as our Exemplar. If we would be successful in our spiritual conflicts we should in our measure follow him here.

(2) In this age of wisdom men see no reason in fasting, and vet here is a kind of devil that will not depart without faith; and here is a kind of unbelief that will not go out but by prayer and fasting.

3. He took up his own cross.

(1) He went to Jerusalem to suffer. There he "suffered many things of the elders and chief priests and scribes." The false accusation, the shame, the spitting, the scourge.

(2) There, at Jerusalem, he literally carried his cross. On it he was "killed.

(3) And every man has his cross to lift and carry, and perhaps on it to be killed for Christ"s sake. It is not his place to rebuke Jesus for bringing him to it, but, when he finds it, to lift it and shame the devil. J.A.M.

Testing the higher beliefs.

After our Lord had secured the recognition of his Divine claims, he proceeded to test the belief of those apostles, to see whether it was clear of those materialistic notions of his Messiahship which so constantly had hindered them. The test was found in the assurance that his Messiahship would seem to be a failure, and his bodily life end in shame and a cross. If they had grasped the spiritual nature of Christ"s mission, they would not have felt so much his earth failure. If they still held their material hopes, the very mention of failure and a cross would be to them an offence indeed. Compare the record, in John 6, of Christ"s testing his disciples by declaring high mystical truths. "Many went back, and walked no more with him." He even appealed unto the twelve, saying, "Will ye also go away?

I HIGHER BELIEFS MAY BE IMPULSIVE SENTIMENTS. A sort of vision a man may gain. Something that is a hope rather than an opinion; a sentiment rather than a judgment. Perhaps every man has some sublime but unworkable ideas. There are things we dream, wish they were true, and wonder whether they are. Perhaps the apostolic grip of the Divine Sonship was one of these things that are held convulsively for a moment. Perhaps St. Peter really spoke beyond himself, and no quiet, clear conviction lay behind his impulsive speech. And very probably he was, for the moment, quite beyond the reach of the rest. Our working beliefs and. our visions of truth often differ.

II HIGHER BELIEFS MUST BE MADE WORKABLE PRINCIPLES. No truth is really worth anything to us that will not come as a vital force into our actual life, duty, and relation. Christ will not keep his apostles up in the high realms of mystical truths. "If you believe me to be the Son of God, we had better recognize some filets and truths, and see how the belief will affect them. This Son of God is going to suffer, to rid a prey to his foes, and to be killed. Will you still believe that he is the Son of the living God when you see him on a cross?" This is the point of our Lord"s reference, just here, to his sufferings. All our advanced beliefs must be tested. No matter how beautiful they may seem to us, they are of no real value, they are vain dreams, unless they wilt stand the test of being actually fitted to fact, circumstance, and duty. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

From that time Jesus began to tell his disciples, that he must suffer many things - Perhaps this expression, began, always implied his entering on a set and solemn discourse. Hitherto he had mainly taught them only one point, That he was the Christ. From this time he taught them another, That Christ must through sufferings and death enter into his glory. From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. favour thyself - The advice of the world, the flesh, and the devil, to every one of our Lord's followers. Mark viii, 31; Luke ix, 22.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Christ’s First Prophecy Concerning His Passion.

v. 21. From that time forth began Jesus to show unto His disciples how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

The disciples had made a splendid confession of their faith, proving conclusively that they had the right, saving knowledge concerning Jesus, their Redeemer. Christ therefore thought it the appropriate time to prepare them gradually for the great climax, the culmination of His work. They should now be able to bear the news. He began to show them, to give them explicit and detailed information. A very significant word: He must go to Jerusalem; a divine obligation was resting upon Him, it was a necessity which He had taken upon Himself to fulfill the will of His heavenly Father by His death for all mankind, Psa 40:8. The elders, the chief priests, and the scribes, twenty-four of each class of these forming the great Sanhedrin, or chief council of the Jews. That these enemies of His would succeed in putting Him to death, but that He would be raised on the third day: that was the sum and substance that Jesus attempted to make clear to the disciples from the Scriptures of the Old Testament.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe, 1. The wisdom of our Saviour, in acquainting his disciples with the near approach of his death and sufferings. This he did for several reasons:

1. To let them understand that he was really God, (as they had just before confessed him to be) by his foreknowing, and foretelling things to come.

2. To convince them of their error, in apprehending that his kingdom was of this world, and that he was to reign here as a temporal prince.

3. To prevent their being offended at his sufferings, and to prepare them for their own, that they might not shrink at them, nor sink under them.

Observe, 2. The persons foretold by Christ, that should be the bloody actors in the tragedy of his death; namely, the rulers and chief priests; it was the poor that received Christ, and embraced the gospel; it was the great ones of the world that rejected him, and set him at nought; and the rulers both in church and state condemned and crucified him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXX. C. Passion Foretold].

LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. Subdivision C. PASSION FORETOLD. PETER REBUKED. aMATT. XVI. 21-28; bMARK VIII. 31-38; IX. 1; cLUKE IX. 22-27.

a21 From that time [i. e., from the time of Peter's confession, and about three-quarters of a year before the crucifixion] began Jesus to show unto his disciples, b31 And to teach them, that the Son of man must suffer many things [Since the apostles, by the mouth of Peter, had just confessed Jesus as Christ, it was necessary that their crude Messianic conceptions should be corrected and that the true Christhood--the Christhood of the atonement and the resurrection--should be revealed to them. In discourse and parable Jesus had explained the principles and the nature of the kingdom, and now, from this time forth, he taught the [414] apostles about himself, the priestly King], athat he must go up to Jerusalem, band be rejected by aand suffer many things of the elders, and bthe chief priests, and the scribes [The Jewish Sanhedrin was generally designated by thus naming the three constituent parts. See Joh_2:19-22, Joh_3:14, Mat_12:38-40), but these had not been understood by either friend or foe. Now that he thus spoke plainly, we may see by Peter's conduct that they comprehended and were deeply moved by the dark and more sorrowful portion of his revelation, and failed to grasp the accompanying promise of a resurrection.] a22 And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. [Evidently Peter regarded Jesus as overcome by a fit of despondency, and felt that such talk would utterly dishearten the disciples if it were persisted in. His love, therefore, prompted him to lead Jesus to one side and deal plainly with him. In so doing, Peter overstepped the laws of discipleship and assumed that he knew better than the Master what course to pursue. In his feelings he was the forerunner of those modern wiseacres who confess themselves constrained to reject the doctrine of a suffering Messiah.] b33 But he turning about, and seeing his disciples. aturned, brebuked Peter, and saith, asaid unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things that be of men. [Jesus withdrew from Peter and turned back to his disciples. By the confession of the truth Simon had just won his promised name of Peter, which allied him to Christ, the [415] foundation. But when he now turned aside to speak the language of the tempter, Peter receives the name Satan, as if he were the very devil himself. Peter presented the same temptation with which the devil once called forth a similar rebuke from Christ ( Mat_4:10). He was unconsciously trying to dissuade Jesus from the death on which the salvation of the world depended, and this was working into Satan's hand. Peter did not mind or think about the Messiah's kingdom as divinely conceived and revealed in the Scriptures.] b34 And he called unto him the multitude with his disciples, a24 Then said Jesus unto his disciples, c23 And he said unto all [despite the efforts of Jesus to seek privacy, the people were still near enough at hand to be called and addressed], If any man would come after me, let him deny himself, and take up his cross daily [comp. Rom_8:36, 1Co_15:31] and follow me [For comment, see Luk_12:9, 2Ti_1:8, 2Ti_1:12, 2Ti_2:12] in this adulterous and sinful generation [see pp. 305, 306], the Son of man also shall be ashamed of him cwhen he cometh in his own glory, and the glory of the bhis cFather, and of bwith the holy angels. [Peter had just been ashamed of the words in which Christ pictured himself as undergoing his humiliation. Jesus warns him and all others of the dangers of such shame.] a27 For the Son of man shall come in the glory of his Father, with his angels; and then he shall render unto every man according to his deed. [The Father's glory, the angels, and the rendering of universal judgment form a threefold indication that Jesus here speaks of his final coming to judge the world.] b1 And he said unto them, Verily I say unto you, c27 But I tell you of a truth, aThere are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom. ctill they see the kingdom of God. bcome with power. [The mention of his final coming suggested one nearer at hand which was to be accomplished during the life of most of those present, since none but Jesus himself and Judas were to die previous to that time. The kingdom was to come and likewise the King. The former coming was literal, the latter spiritual. Those who refer this expression to the transfiguration certainly err, for no visible kingdom was established at that time. The expression refers to the kingdom which was organized and set in motion on the Pentecost which followed the resurrection of Jesus. It was set up with power, because three thousand souls were converted the first day, and many other gospel triumphs speedily followed.] [417]

[FFG 414-417]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21. From that time forth began Jesus to shew unto his disciples. They were not strong enough to bear this teaching until they were convinced of his divinity. And suffer many things. In this strange way carrying out the true idea of the Messiah (Isa. 53). Of the elders and chief priests and scribes. The three constituents of the Sanhedrim.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus tells his disciples for the first time that he will die soon.

From that time Jesus started to tell ... Then Peter took him aside

Jesus tells them for the first time that he will die soon. He will tell them the same thing many times after this first time. It is after this first time that Peter took Jesus aside. (See: Background Information)

suffer many things at the hand of the elders and chief priests and scribes

Here "hand" refers to power. AT: "where the elders, chief priests, and scribes will cause him to suffer" (See: Metonymy)

scribes, be killed, and be raised back to life on the third day

Here to raise back to life is an idiom for causing someone who has died to become alive again. This can be stated in active form. The elders and chief priests would accuse Jesus so that others would kill him. AT: "scribes. People will then kill him , and on the third day God will make him become alive again" (See: Active or Passive)

third day

"Third" is the ordinal form of "three." (See: Ordinal Numbers)

Peter took him aside

"Peter spoke to Jesus when no one else could hear them"

May this be far from you

This is an idiom that means "may this never happen." AT: "No" or "Never" or "May God forbid this" (See: Idiom)

Get behind me, Satan! You are a stumbling block to me

Jesus means that Peter is acting like Satan because Peter is trying to prevent Jesus from accomplishing what God sent him to do. AT: "Get behind me, because you are acting like Satan! You are a stumbling block to me" or "Get behind me, Satan! I call you Satan because you are a stumbling block to me" (See: Metaphor)

Get behind me

"Get away from me"

translationWords

Jesus

disciple

Jerusalem

suffer

hand

elder

chief priests

scribe

raise

day

Peter

rebuke

lord

Satan

stumbling block

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21–23. THE PASSION IS FORETOLD

Mar 8:31-33; Luk 9:22. St Luke omits the rebuke to Peter. St Mark adds καὶ παρρησίᾳ (without reserve) τὸν λόγον ἐλάλει, both add καὶ ἀποδοκιμασθῆναι.

21. ἀπὸ τότε. An important note of time. Now that the disciples have learned to acknowledge Jesus to be the Messiah, He is able to instruct them in the true nature of the Kingdom.

δεῖ conveys the idea of duty, of a course of life not led haphazard, but determined by principle, of the divine plan which rules the life and work of Christ from first to last. This thought is specially prominent in the third gospel:—in His childhood, ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με. Luk 2:49: in His preaching, καὶ ταῖς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ ὅτι ἐπὶ τοῦτο ἀπεστάλην. Luk 4:43, in the fulfilment of the prophecies of His sufferings and death and exaltation, οὐχὶ ταῦτα ἔδει παθεῖν τὸν Χριστόν, καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ, Mat 24:26. Cp. Act 17:3. The same thought is applied to St Paul’s life and work in the Act 18:21; Act 23:11, and in other passages. It was felt to be the motive of noble lives before the gospel: οὗ ἄν τις ἑαυτὸν τάξῃ ἥ ἡγησάμενος βέλτιον εἶναι ἥ ὑπʼ ἄρχοντος ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυνεύειν, μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο μηδὲν πρὸ τοῦ αἰσχροῦ, Plato, Apol. Socr. p. 28.

πολλὰ παθεῖν. πάσχειν strictly means to ‘feel,’ or ‘experience,’ without any thought of pain or suffering. The history of the word is a melancholy comment on the experience of mankind. To feel was to suffer. In the language of Christianity πάσχειν is used specially of the sufferings and death of Christ, as here, and Luk 22:15, πρὸ τοῦ με παθεῖν. 1Pe 2:21, Χριστὸς ἔπαθεν ὑπὲρ ἡμῶν. Hence through the Vulgate, ‘passion’ has passed with this technical sense into English as in ‘Passion-tide,’ ‘Passion-week.’

τῶν πρεσβ. καὶ ἀρχ. καὶ γραμ. = the Sanhedrin. See ch. Mat 2:4, and Mat 26:3.

ἀποκτανθῆναι. As yet there is no mention of the Roman judge or of the death upon the cross; this truth is broken gradually, see Mat 16:24.

ἀποκτανθῆναι. A rare late form. The Attic writers as a rule used θνήσκω and its compounds to supply the passive of κτείνω. Veitch cites ἐκτείνοντο, Thuc. III. 81, as the one known exception. In Homer the passive forms occur; e.g. aor. 1 ἐκτάθην, Od. IV. 537. Also rarely in late authors ἀπεκτάνθαι, Polyb. 7. 7, and in LXX. and N.T. (Veitch, sub voc. κτείνω).

τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. How can the plainness of this intimation be reconciled with the slowness of the disciples to believe in the Resurrection? Not by supposing that obscure hints of the Passion were afterwards put into this explicit form; but rather (1) partly by the blindness of those who will not see; (2) partly by the constant use of metaphor by Jesus. “Might not,” they would argue, “this ‘death and rising again’ be a symbol of a glorious visible kingdom about to issue from our present debasement?”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21-28.] Our Lord announces His approaching Death and Resurrection. Rebuke of Peter. Mar 8:31-1.Luk 9:22-27Luk 9:22-27. See note on ver. 13. Obscure intimations had before been given of our Lord’s future sufferings, see ch. 10:38: Joh 3:14, and of His resurrection, Joh 2:19 (10:17, 18?), but never yet plainly, as now. With Mark’s usual precise note of circumstances, he adds, καὶ παῤῥησίᾳ τὸν λόγον ἐλάλει.

21.] On δεῖ, which is common to the three Evangelists, see Luk 24:26: Joh 3:14, and ch. 26:54.

πολλὰ παθεῖν = ἀποδοκιμασθῆναι in Mark and Luke. These πολλά were afterwards explicitly mentioned, ch. 20:18: Luk 18:31, Luk 18:32.

πρεσβ. κ. ἀρχ. κ. γραμ.] The various classes of members of the Sanhedrim: see note on ch. 2:4.

On the prophecy of the resurrection, some have objected that the disciples and friends of our Lord appear not to have expected it (see Joh 20:2: Luk 24:12). But we have it directly asserted (Mar 9:10 and 32) that they did not understand the saying, and therefore were not likely to make it a ground of expectation. Certainly enough was known of such a prophecy to make the Jews set a watch over the grave (Mat 27:63), which of itself answers the objection. Meyer in loc. reasons about the state of the disciples after the crucifixion just as if they had not suffered any remarkable overthrow of their hopes and reliances, and maintains that they must have remembered this precise prophecy if it had been given by the Lord. But on the other hand we must remember how slow despondency is to take up hope, and how many of the Lord’s sayings must have been completely veiled from their eyes, owing to their non-apprehension of His sufferings and triumph as a whole. He Himself reproaches them with this very slowness of belief after His resurrection. It is in the highest degree improbable that the precision should have been given to this prophecy after the event, as Meyer supposes: both from the character of the Gospel History in general (see Prolegomena), and because of the carefulness and precision in the words added by Mark; see above.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. From that time Jesus began to show to His disciples that He must go to Jerusalem, and sufer much from the elders and chief priests and scribes, and be killed, and be raised again on the third day.]—ἀπὸ τότε] Mk. has καί. Cf. 4:17. The Galilean mission to the common people is over. Henceforth the Lord devotes Himself mainly to instructing His disciples. The τοῖς μαθηταῖς for Mk.’s αὐτοῖς assists the emphasis.—αὐτόν] Mk. has τὸν υἱὸν τοῦ ἀνθρώπου, which Mt. has anticipated in v. 13. The editor inserts εἰς Ἰεροσόλυμα ἀπελθεῖν καί, or rather substitutes it for Mk.’s ἀποδοκιμασθῆναι, which is involved in πολλὰ παθεῖν. This carries with it the alteration of ὑπό into ἀπό. D has ὑπό.—τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι] for Mk.’s μετὰ τρεῖς ἡμέρας ἀναστῆναι. The resurrection took place, according to tradition, on the Sunday after the Friday of the Crucifixion. The “after three days” of the Lord’s prediction was, therefore, interpreted as equivalent to “on the third day,” counting the day of Crucifixion as the first. So S. Paul (1Co 15:4), the writer of the Acts (10:40), and the first and third Evangelists. Mar 8:31, Mar 9:31, Mar 10:34 and Mat 12:40, Mat 27:63 retain the “three days.” The order πρεσβυτέρων καὶ ἀρχιέων καὶ γραμματέων is striking, because it is an unusual order. The editor has borrowed it from Mk. (so Lk.) Mk. adds here καὶ παρρησίᾳ τὸν λόγον ἐλάλει (or ἐκλαλεῖ, k S1 Tat.), which Mt. omits as being of doubtful meaning.

(ME)

21-23. Mt. and Lk. agree against Mk. in the following: ἀπὸ—τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι, Mat_21, Luk_22.

21. ὁ Ἰησοῦς] So אc b C al S2; Ἰησοῦς Χριστός, א* B.*. The latter can hardly be original. It is the work of a scribe who wished to emphasise the fact that this was a turning-point in Christ’s ministry and teaching.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

From that time began [απο τοτε ηρξατο] . He had not shown it to them before.

Must [δει] . It was necessary in fulfilment of the divine purpose. See Mt 26:54; Heb 8:3; Luk 24:26.

Suffer. This first announcement mentions this passion and death generally; the second (xvii. 22, 23), adds his betrayal into the hands of sinners; the third (xx. 17 - 19), at length expresses his stripes, cross, etc. Elders and chief priests and scribes. A circumstantial way of designating the Sanhedrim, or supreme council of the Jewish nation.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.