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Matthew 16:21
Verse
Context
Christ’s Passion Foretold
20Then He admonished the disciples not to tell anyone that He was the Christ. 21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life.
Sermons
Charles Stanley
Art Katz
A.W. Tozer
Carter Conlon
Jack Hayford
Compilations
Danny BondSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Matthew 16:21
Christ’s Passion Foretold
20Then He admonished the disciples not to tell anyone that He was the Christ. 21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life.
- Scripture
- Sermons
- Commentary
Brokenness Study #3 - the Process
By Charles Stanley8.1K48:07BrokennessMAT 14:22MAT 16:21MAT 18:21MAT 26:33JHN 13:5JHN 21:151PE 5:5In this sermon, the speaker emphasizes the importance of understanding God's targeting of our areas of brokenness. Brokenness, according to the speaker, is God's way of dealing with our self-life and bringing us into submission to the Holy Spirit. The speaker uses the example of Peter, who had to be shattered and broken in order for his determination and strength to be directed towards the Lord's work. The speaker also highlights that God targets the specific areas in our lives that need to be broken, and that we all have strengths and weaknesses that make us vulnerable. The ultimate goal is for us to be in a usable condition, clothed with humility towards one another, as God opposes the proud.
All That Is in the World
By Art Katz7.3K47:52SatanicMAT 6:33MAT 16:16MAT 16:21MAT 16:23GAL 2:11The sermon transcript discusses the importance of living according to God's word rather than being influenced by the world. It emphasizes the need for believers to choose between light and darkness, flesh and spirit, and the kingdom of God or the kingdom of this present world. The speaker highlights the power of the world in captivating people and causing them to focus on materialistic desires such as money, food, and clothing. The sermon calls for a complete separation from the world, not only from sinful things but also from seemingly good things that are part of the world's system, which is described as being opposed to God.
How to Think as a Christian - Part 2
By A.W. Tozer3.2K22:52ThinkingMAT 16:21In this sermon, Billy emphasizes the difference between the mentality of the world and the mentality of heaven. He highlights that while the world relies on techniques, literature, and communication methods like radio and television, the mindset of heaven is focused on the work of the Holy Spirit and interests in heavenly matters. Billy uses a personal anecdote about fishing in the dark to illustrate the need for illumination in our minds. He emphasizes that revelation and illumination are necessary to escape the darkness of reason and to think like God. Billy also mentions the importance of the Holy Spirit's presence in creating the mind of Christ within us. Overall, the sermon encourages listeners to seek a heavenly mindset and rely on the Holy Spirit for guidance and understanding.
When God Takes Away Familiar Things
By Carter Conlon2.9K52:08CircumstancesISA 43:18MAT 6:33MAT 16:21MAT 16:24MAT 17:12CO 5:17PHP 3:13In this sermon, the pastor emphasizes the danger of becoming too familiar and comfortable in our spiritual lives. He shares a story of a pastor who relied on a candy to determine the length of his sermons, but one day found himself running out of material before the candy melted. In his desperation, the pastor cried out to God and the Holy Spirit gave him revelation, leading to a powerful move of God in the church. The pastor warns against becoming prisoners of familiarity and encourages listeners to seek fresh encounters with God rather than relying on familiar routines.
Suicide
By Jack Hayford2.8K1:29:33MAT 16:21JHN 12:20ROM 3:21ROM 4:5ROM 5:1EPH 2:8TIT 3:5In this sermon, the preacher discusses the sin of suicide and its scriptural implications. He emphasizes that suicide is not an acceptable way to handle life's problems, as it goes against the teachings of the Bible. The preacher urges the audience to release and recognize the importance of seeking help and support in difficult times. He also highlights the fact that all humans are guilty to some degree of the sin of suicide, but emphasizes the need for abiding faith in Jesus Christ for salvation.
Freedom Cd - Track 6 (Compilation)
By Compilations2.7K06:41CompilationMAT 6:33MAT 10:38MAT 16:21MAT 16:24MRK 8:34LUK 9:23JHN 8:34In this sermon, the speaker shares his personal testimony of how he was once addicted to sin but found freedom in Jesus Christ. He emphasizes the importance of making a decision to follow Jesus and surrendering one's life to Him. The speaker encourages the audience, especially young people, to give Jesus a chance to transform their lives. He also mentions the challenges he faced for his faith but acknowledges that Jesus has been with him every step of the way. The sermon references the Bible verse where Jesus explains to his disciples that he must suffer and be killed but will be raised to life on the third day, and emphasizes the need to deny oneself and follow Jesus.
A Resurrection That Never Ends
By Danny Bond1.9K41:37ResurrectionECC 3:11MAT 16:211CO 15:3In this sermon, the speaker discusses the concept of eternity and how it is ingrained in the hearts of every human being. He explains that God has put eternity into man's heart, causing them to long for an eternal answer. However, man is perplexed as he cannot fully comprehend God's plans and purposes. The speaker emphasizes that the answers to life cannot be found on earth or through earthly experiences, but rather through a relationship with a risen Christ. The sermon also highlights the significance of Christ's death and resurrection, using the example of Jonah being in the heart of the earth for three days and nights as a foreshadowing of Jesus' sacrifice.
Lord, Abide With Us - Part 1
By Erlo Stegen1.4K56:44AbidingMAT 6:33MAT 16:21MAT 28:6MRK 16:6JHN 2:19JHN 3:3REV 1:18In this sermon, the preacher emphasizes the power of the resurrection of Jesus Christ. He describes how Jesus conquered death and the forces of darkness, emerging victorious with the keys of death in his hands. The preacher also highlights the importance of living by faith and trusting in God's word, even in difficult circumstances. He shares a story of a wealthy woman who became a missionary among the Zulu people and faced extreme hardship, but remained faithful to God's calling. Overall, the sermon encourages listeners to trust in the resurrection power of Jesus and to keep God's word regardless of their circumstances.
Centrality of the Cross
By Dennis Kinlaw1.4K36:22Cross of ChristMAT 16:21MRK 8:35LUK 9:23JHN 3:14JHN 6:53JHN 10:11JHN 12:24In this sermon, the speaker discusses the importance of publicly declaring one's faith in Christ. They emphasize that becoming a Christian means a complete change in lifestyle and a willingness to be identified as a follower of Christ. The speaker also highlights the sacrificial nature of Jesus' mission, as he willingly laid down his life for his sheep. They encourage the audience to consider their own commitment to Christ and to take up their cross, reminding them that the only regret they will have is if they fail to do so.
(Following the Footsteps of Christ) Into Egypt in Egypt Out of Egypt
By Willie Mullan1.3K1:18:23Footsteps Of ChristNUM 6:1MAT 2:16MAT 4:1MAT 16:21ACT 4:12REV 12:1In this sermon, the preacher emphasizes the importance of obeying God's commands and listening to His guidance. He references the story of Joseph and Mary being told by God to arise and take the young child and his mother and flee to Egypt. The preacher highlights the significance of following God's instructions and warns against falling into the devil's trap by not watching and obeying God. He also mentions the vow of Naziriteship from Numbers chapter 6, where individuals were required to separate themselves unto the Lord and abstain from certain things. The sermon emphasizes the need to trust and obey God's guidance in order to stay safe and avoid temptation.
The Sons Are Free
By John Piper1.1K42:03MAT 16:21MAT 17:24In this sermon, the speaker discusses three reasons why he has chosen a particular text for Palm Sunday. The first reason is that the text predicts Jesus' upcoming crucifixion and resurrection, setting the tone for the triumphant week ahead. The second reason is that the conversation between Jesus and Peter about the temple tax reveals the freedom of the children of God. The speaker emphasizes that if one lives a life of love in the freedom and acceptance of Jesus Christ, every need will be met. The sermon concludes by highlighting the importance of exalting Jesus Christ and being willing to lay down one's life for others, with the assurance that God will meet every need.
Neither Dead nor Gone
By Major Ian Thomas94137:16Christian LifeMAT 16:21MAT 17:22LUK 24:27LUK 24:30ACT 1:4ACT 1:8In this sermon, the preacher focuses on the 17th chapter of Matthew. He emphasizes the good news that Jesus will be raised from the dead on the third day, conquering sin, death, and hell. The disciples, however, were saddened by this news. The sermon also mentions the scene at the tomb where the guards fell like dead men and an angel appeared to the women, reassuring them not to be afraid.
Spiritual Value #1 - What Is Value? Principle
By Stephen Kaung8691:11:18GEN 12:1EXO 32:26MAT 6:33MAT 16:16MAT 16:21MAT 16:26In this sermon, the preacher emphasizes the importance of valuing our souls over worldly gains. He highlights that in this world, everything comes at a cost and we often exchange our souls for worldly possessions. The preacher refers to Matthew 16:26, where Jesus asks what profit it is to gain the whole world but lose one's soul. He explains that our sense of value is distorted, and we often prioritize things that we shouldn't and despise the things we should treasure. The preacher encourages the audience to deny themselves, take up their cross, and follow Jesus in order to truly value God above all things.
Week of Meetings 1974-03 Savoring Things of God
By James R. Cochrane68158:04MAT 16:21In this sermon, the speaker focuses on the interaction between Jesus and Peter, highlighting Peter's lack of understanding and rebuke of Jesus. The speaker emphasizes the importance of comprehending the message of Jesus and the need to follow in his footsteps. The sermon also discusses the concept of coming glory and the disciples' participation in it. The speaker concludes by pointing out the assurance of future glory and the reward for one's works, as mentioned by Jesus in the scriptures.
The Wounding of My Heart
By Ray Greenly67243:24HeartMAT 6:33MAT 16:13MAT 16:21MAT 16:26In this sermon, the speaker emphasizes the importance of understanding our purpose as servants of God and being productive in glorifying Jesus. He highlights the need to deny ourselves, take up our cross, and follow Jesus in order to find true life. The speaker also discusses the authority that comes from the shed blood of Jesus and the significance of repentance in truly surrendering our lives to Him. Additionally, he shares a personal story about the importance of true love and acceptance in relationships.
Radical Christianity
By Glenn Meldrum59149:29MAT 6:33MAT 16:21MAT 16:24LUK 19:10JHN 3:16GAL 6:14In this sermon, the speaker focuses on the teachings of Jesus in Matthew 16. He begins by highlighting the importance of paying attention to the events that lead up to Jesus' teaching. The speaker emphasizes that the cross is a symbol of complete surrender and denial of self. He criticizes the watering down of the gospel in modern Christianity and emphasizes the need to live by the standard set by Christ. The speaker concludes by emphasizing the importance of focusing on the love and beauty of Jesus rather than seeking happiness in material possessions.
The Resurrection That Never Ends
By Danny Bond55541:37ECC 3:11MAT 16:211CO 15:3In this sermon, the speaker discusses the life and ministry of Jesus Christ. He highlights how Jesus came from eternity and was born in a manger, attended by angels. Jesus performed miracles, healing the sick, opening blind eyes, and casting out demons. The speaker also mentions the song "I Can't Get No Satisfaction" by the Rolling Stones, emphasizing the universal longing for justice and fulfillment. He concludes by explaining that God has placed eternity in the hearts of humans, leading them to seek an eternal answer, which can only be found in a relationship with the risen Christ.
Week of Meetings 08 Saviour's Second Touch
By David Clifford3701:00:42MAL 3:16MAT 16:21MAT 16:24MRK 8:4In this sermon, the preacher shares a humorous anecdote about a preacher who unknowingly preached to an empty congregation. The sermon then focuses on the idea of the "second touch" as seen in Mark 8. The preacher explains how a man who was deaf and dumb received his healing after Jesus touched him twice. The sermon emphasizes the importance of spiritual vision and the need for the touch of God to open the eyes of the spiritually blind.
Minimum Christianity
By Paris Reidhead15740:00ChristianityMAT 16:21MAT 27:22MRK 8:27LUK 1:26LUK 2:8JHN 1:14ACT 2:38In this sermon, the speaker begins by sharing an illustration about a missionary couple and their encounter with Mary, the mother of James and John. He emphasizes that the disciples had lost their distinctiveness and holiness, becoming just like the nations around them. The speaker then highlights the rejection, suffering, death, and resurrection of Jesus Christ as the central message of the gospel. He concludes by questioning the program and message that Jesus is calling his followers to proclaim, emphasizing that the Christian life is not meant to be easy or comfortable.
A Way That Seems Right
By Phil Beach Jr.2738:30Self-DenialChristian LifeSpiritual MaturityPRO 14:12MAT 16:21Phil Beach Jr. emphasizes the vital role of the Holy Spirit in redirecting our focus from worldly struggles to Jesus Christ. He warns that there is a way that seems right to us, but ultimately leads to destruction, urging believers to deny themselves and follow Christ's example. The sermon illustrates how true life is found in surrendering our pride and self-will to God, allowing His wisdom to guide us. Beach encourages the congregation to recognize their need for humility and to seek a deeper relationship with Christ, which requires letting go of personal agendas. He concludes by inviting everyone to submit to God's transformative work in their lives, leading to spiritual maturity and freedom from self-centeredness.
The Death of Christ
By W.H. Griffith Thomas0MAT 16:21MAT 26:28MRK 10:32LUK 2:35LUK 9:31JHN 6:51JHN 10:11JHN 12:24JHN 12:27JHN 15:13W.H. Griffith Thomas delves into the profound significance of Jesus Christ's death as portrayed in the Gospels, emphasizing how His sacrificial death was foreseen and foretold, forming the core of His earthly ministry. The disciples initially struggled to comprehend the necessity of His death, showcasing the mystery and importance of this event. Jesus Himself, fully aware of His impending death, displayed deep emotion and purpose, culminating in the ultimate sacrifice for the redemption of humanity, a concept unparalleled in other religions. The Gospels highlight the unique and sacrificial nature of Christ's death, revealing the depth of His love and the profound impact it had on His followers and early Church, particularly the Apostle Paul.
Knowing the Time
By Richard E. Bieber0ECC 3:1MAT 16:21MAT 17:1LUK 12:49LUK 19:41JHN 9:1JHN 12:20JHN 15:20ROM 13:11Richard E. Bieber preaches on the importance of understanding God's timing in our lives, using examples from Jesus' life to illustrate different seasons and purposes under heaven. He emphasizes the need for believers to be aware of the present time, to discern God's calling for them, and to align themselves with God's kingdom agenda. Bieber warns against impatience, vanity ambitions, and missing divine visitations due to distractions or sleepiness. He urges believers to wake up, put on the Lord Jesus Christ, and be prepared for the signs of the times, including increased confusion, people seeking God, the blind searching for answers, and the likelihood of persecution.
Our Lord's Strange Hesitation in Approaching Death
By Olin Alfred Curtis0JER 31:31MAT 16:21MAT 26:39MAT 27:46MRK 10:45Olin Alfred Curtis delves into the primary attitude of Jesus towards his death, emphasizing that Jesus did not view his death as a mere incident or accident, but as a moral necessity, a means of ransom for humanity, and as the establishment of a new covenant of grace. Despite understanding the importance and purpose of his death, Jesus hesitated in the garden of Gethsemane, expressing a moment of human struggle and agony, culminating in the cry, 'My Father, if it be possible, let this cup pass away from me.' Various inadequate explanations have been offered for this hesitation, but the true clue lies in the profound agony of being forsaken by God on the cross.
Kingdom Authority
By Richard E. Bieber0PSA 2:1MAT 16:21MAT 16:24LUK 4:5JHN 12:24ACT 1:6ROM 8:37Richard E. Bieber preaches on the authority given to believers by Jesus, emphasizing the power to carry a cross, pray to the Father, make disciples, and break through the gates of death. He contrasts the confidence and impact of those who walk in this authority with the lack of impact seen in a group of Christian students who felt powerless in a hostile environment. Bieber highlights the need for believers to embrace their anointing, exercise boldness, and live out their faith with the assurance of God's power and presence.
The Necessity of Christ's Making Satisfaction for Sin, Proved and Confirmed.
By John Gill0AtonementSalvationEXO 34:7MAT 16:21LUK 24:26JHN 3:16ROM 5:102CO 5:18EPH 1:7HEB 2:10HEB 9:221PE 3:18John Gill preaches on the necessity of Christ's satisfaction for sin, emphasizing that it was essential for the salvation of sinners and the fulfillment of God's justice. He explains that Christ, being made lower than the angels, suffered and died to make atonement for humanity's sins, which was necessary for reconciliation with God. Gill argues that without this satisfaction, there can be no forgiveness or salvation, as God's justice demands that sin be punished. He highlights the importance of understanding this doctrine as central to the Christian faith, warning against those who deny it. Ultimately, Gill calls for admiration of God's wisdom and justice in the plan of salvation through Christ's sacrifice.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).