Matthew 16 Study Notes

16:1 The Pharisees and Sadducees disagreed on major theological and political views. They united only because of their joint opposition to John the Baptist and Jesus (3:7).

16:2-3 Jesus’s opponents could skillfully read signs for the coming weather, but they missed the more obvious signs (Jesus’s miracles) about the coming kingdom of God (see note at v. 4).

16:4 Jesus’s description of Israel’s religious leaders is reminiscent of Dt 32:5, where Moses rebuked Israel for rejecting the Lord. Jesus thus compared Israel’s rejection of God with its rejection of himself. By doing this, he equated himself with God. The context of Dt 32:5 uses meteorological terms like heavens, rain, dew, and showers (Dt 32:1-2) and Moses elsewhere calls “heaven and earth as witnesses” against rebellious Israel (Dt 4:26; 30:19). Jesus used a meteorological illustration in order to tie in the OT text. On the sign of Jonah, see note at 12:39-40.

16:5-7 The disciples should have collected leftovers from Jesus’s feeding miracle in order to sustain them on their next journey. Their failure to do so may have been an act of carelessness, but it may also indicate that they expected Jesus to perform signs and wonders at every turn, as did the sect leaders (vv. 1-4). The verb had forgotten (Gk epilanthanomai) often implies willful neglect (Ezk 23:35, LXX). Leaven was used as a metaphor for something seemingly insignificant that could have enormous influence (see note at 13:33). It could be used to indicate positive influence, but here it is used negatively. The Pharisees and Sadducees disagreed about many doctrines, so reference to their common teaching likely meant their joint skepticism regarding Jesus’s messiahship.

16:8-12 The disciples’ memory of Jesus’s feeding miracles should have been enough to sustain their faith. Their constant desire for miracles paralleled the Pharisees’ and Sadducees’ demand for a “sign from heaven” (v. 1) and demonstrated that they were people of little faith.

16:13 Two cities in ancient Israel were named Caesarea. Caesarea Maritima was located on the Mediterranean coast. Caesarea Philippi was an inland city located approximately twenty-five miles north of the Sea of Galilee. This was the site of worship for a nature god known as Pan and the home of a temple dedicated to Augustus Caesar. That Jesus’s identity as Messiah was announced here demonstrates that Jesus’s kingdom is superior to Caesar’s and that he is likewise superior to all idols and mythical gods. On the meaning of Son of Man, see note at 8:18-20.

16:14 Many of Jesus’s contemporaries recognized his prophetic role. Herod suspected he was John the Baptist resurrected (14:2). Some of Jesus’s miracles were similar to those of Elijah (cp. 1Kg 17:9-16 and Mt 14:13-21; 1Kg 17:17-24 and Mt 9:18-19,23-26), leading people to believe he was the fulfillment of Elijah’s promised return (Mal 4:5). Like Jeremiah, Jesus was a much-rejected preacher of judgment.

16:15-16 On the titles Messiah and Son of the living God, see notes at 1:1 and 3:17. Although Matthew called Jesus Messiah earlier (1:1,16), this is the first time the disciples called him this. Peter used the title “living God” to contrast the Lord with lifeless pagan deities, such as the false god Pan who was represented in a nearby pagan temple.

16:17-18 Simon understood Jesus’s identity due to divine revelation (11:25-27), which is why Jesus nicknamed him Peter. Although Matthew previously referred to Simon as Peter, this is the first time in the Gospel that Jesus did so. Jesus identified Peter (Gk petros) as the rock (Gk petra) on which his church would be founded. Peter and the other apostles’ proclamation of Jesus’s messiahship laid the foundation for the church (Eph 2:19-20; Rv 21:14). I will build demonstrates that Jesus is ultimately responsible for the growth and expansion of the church. The word church was the word used in the OT to describe sacred Jewish assemblies. Jesus’s use of the word implies that his followers constitute the new Israel, the true people of God who submit to his kingly reign.

16:19 The keys are a symbol of authority. The rabbis used the words bind and loose to denote decisions about what was or was not permitted. Note that Peter will permit or prohibit only what had already been permitted or prohibited in heaven. Peter was an agent of divine revelation.

16:20 Jesus’s contemporaries, even his disciples, were slow to understand the nature of his messiahship.

16:21-22 On the significance of the words from then on Jesus began to, see “Structure” in the Introduction to Matthew. Jesus referred to his death and resurrection earlier (12:40), but this is the first of three major predictions from this point on (see 17:22; 20:17-19). Peter could not accept the warning because his messianic expectations did not include a suffering, executed Messiah.

16:23 The cross was central to Jesus’s purposes on earth. Because Peter’s statement essentially tempted Jesus to evade the cross, he unwittingly became a spokesman for Satan.

16:24-26 Take up his cross refers to the death march of the Christian disciple, who is figuratively sentenced to crucifixion over his decision to follow Christ. The Christian must be prepared to give his life for Jesus. Follow me requires the disciple to follow the example of his Master, emulating Jesus’s character and behavior.

16:27 Jesus applied to himself Ps 62:12 and Zch 14:5, statements which referred to the Lord. On the title Son of Man, see note at 8:18-20.

16:28 This promise refers to Jesus’s transfiguration, which foreshadowed his resurrection and glorification (2Pt 1:16-18).