Matthew 16

Matthew 16:1

JESUS OF THE AND V. 1-5

1. “The Pharisees also with the Sadducees came,” (kai proselthontes hoi Phairisaioi kai Saddouk aioi) “And approaching (him) the Pharisees and Sadducees;” These were rival religious sects, burying their enmity in common enmity against Jesus Christ, as they approached Him, as Pilate and Herod did later, Luke 23:12.
2. “And tempting desired him,” (peirazontes eperoesan auton) “Tempting asked him,” or interrogated Him in a manner of questioning doubt, with ulterior motives, for sinister purposes, having rejected Him as the Messiah, though He had fulfilled so many prophetic signs and performed so many miracles before both them and the masses of the people in Galilee, Mark 8:11; Luke 11:16; See also 1 Corinthians 1:22.
3. “That he would show them a sign from heaven.” (semeion ek tou ouranou epideiksai autois) “To show to them (just for their satisfaction) a sign out of the highest heaven;” On a previous occasion they only demanded a “sign,” but here they ask for a sign “from heaven,” Matthew 12:38. They had the
4. Sceptre from Judah sign, Genesis 49:10
5. The ministry of John the Baptist sign; Malachi 3:1
6. the state of the Jewish nation and Gentile world sign, Galatians 4:4, as well
7. as the miracle signs that were being graphically fulfilled before their eyes, Matthew 8:16-17; Isaiah 53:4.

Matthew 16:2

1. “He answered and said unto them,” (ho de apokritheis eipen autois) “Then he answered or responded to them,” as recounted also Luke 12:54-56.
2. “When it is evening, ye say, It will be fair weather:” (opsias genomenes legete eudia) “You all say when evening comes on, fair or fine weather today:” Note, their day began at sunset, and the early evening sky was used for the forecasting of that nite and the following day’s weather condition. They said (eudia) “fine weather” when they should have (cheimon) or “stormy weather;” They thought good times were ahead when it was the eve of God’s judgment upon the nation of Israel.
3. “For the sky is red.” (purrazei gar ho ouranos) “Because the sky (lower heaven) is red,” in the late afternoon and early evening of that beginning day. The term red means “ruddy,” a darkish red, a term called “reddish” in Leviticus 13:19; Leviticus 13:24.

Matthew 16:3

1. “And in the morning, It will be foul weather today:” (kai proisemeron cheimon) “And in the morning, you all say, stormy weather is ahead today,” just based on their former observation of atmospheric behavior.

2. “For the sky is red and lowering.” (purrazei gar stugnazon ho ouranos) “Because the sky (lower heaven) is red or reddish, and being overcast,” with low hanging or drifting clouds. Yet, they showed no such ethical skill relating to their interpretation of prophetic clouds, that were just as real as natural weather conditions.

3. “Ye hypocrites, ye can discern the face of the sky;" (to men prosopon tou ouranou ginoskete diakrinein) “You all know (discern or evaluate) the face of the sky,” the lower heaven; Natural phenomena of the weather you all forecast with astuteness, is the idea, Luke 12:56.

4. “But can ye not discern the signs of the times?” (ta de semeia ton kairon ou dunasthe) “Yet, are you not able to recognize the signs of the time-seasons,” that are now upon you? They had: a) the Virgin birth sign fulfilled before them, Matthew 1:18-22; b) the Bethlehem of Judea sign fulfilled, Matthew 2:4-5; c) the call of His Son out of Egypt sign, Matthew 2:15; d) the wailing in Rama sign, Matthew 2:15-18; e) the Nazarene sign, Matthew 2:23; f) the forerunner of the Messiah sign fulfilled, as affirmed by Joh the Baptist, Isaiah 40:1-3; Matthew 3:1-3; Matthew 3:15-17; John 1:33-34. And they had the miracle signs by the scores already done before them, yet they tempted Him, Matthew 16:1; John 20:30-31.

Matthew 16:4

1. “A wicked and adulterous generation,” (genea ponera kai moichalis) “A generation (that is) wicked and adulterous,” as Israel was in rejecting the Savior, John 1:11-12.
2. “Seeketh a sign;” (semeion epizetei) “Seeks a sign,” repeatedly meanders about in doubt, looking for a sign, a phenomena, or sign seeking people always doubting or questioning the integrity of God’s Word and care for them, 1 Corinthians 1:22.
3. “And there shall no sign be given unto it,” (kai semeion ou dothesetai aute) “And not a sign (additional or further sign) shall be given or doled out to it,” to the nation of Israel and her religious guides.
4. “But the sign of the prophet Jonas.” (ei me to semeion Iona) “Except the sign of Jonah,” which alluded to His miraculous resurrection, after three days and three nights in the heart of the earth, or in the grave, Matthew 12:38-40. When He fulfilled this final sign He gave to them they hired the sentry that had been at the tomb to lie about it, Matthew 28:11-15.
5. “And he left them and departed.” (kai katalipon autous apelthen) “And leaving them he went away,” or “He turned and walked away from them,” not willing further to cast His “pearls before swine,” something He never did to the multitude. He knew that if they would not accept words and prophetic signs of their own prophets, Joh the Baptist, and the miracles He had done, they would not believe though He arose from the dead, Luke 16:31; John 8:24.

Matthew 16:5

1. “And when his disciples were come to the other side,” (kai hoi mathetai eis to peran) “And when the disciples had come to the other side of the sea,” of their own choice, will, or accord, they had come to Magdala, the home of Mary Magdalene, Matthew 15:39; It was she from whom Jesus cast seven unclean spirits, Mark 16:9.
2. “They had forgotten to take bread” (epelathonto artous labein) “They (realized) they had forgotten to take bread, I had made the trip without bread, had taken no food along, except one loaf, as recounted Mark 8:14. After the miracle that had just occurred it is understandable that such an oversight could happen, Matthew 15:35-39; Mark 8:7-9.

Matthew 16:6

SYMBOL OF LEAVEN V. 6-12

1. “Then Jesus said unto them,” (ho de lesous eipen autois) “Then (when they realized it) Jesus said very pointedly to them;” Perhaps the last encounter with the Pharisees and Sadducees had suggested or made appropriate this warning to the disciples, Matthew 16:1-5.
2. “Take heed and beware,” (horate kai prosechete) “You all be careful or cautions and have a continual guard up,” be fortified against and watchful to avoid, Luke 21; 1 Thessalonians 5:21.
3. “Of the leaven of the Pharisees and of the Sadducees.” (apo tes zumes ton Pharisaion kai Saddoukaion) “From the leaven or pollution of the Pharisees and Sadducees,” of their doctrine and their influence. For “if the blind lead the blind, both will fall into the ditch or pit,” Matthew 15:14; 1 Corinthians 5:6-8; 1 John 4:1; Acts 23:8.

Matthew 16:7

1. “And they reasoned among themselves, saying,” (hol de dielogizonto en heautois legontes) “Then they reasoned among themselves saying or concluding,” one to another.
2. “It is because we have taken no bread.” (hoti artous ouk blabomen) “That he made the statement because we had not taken bread,” to bring on the trip, except about one loaf, Matthew 8:14.

Matthew 16:8

1. “Which when Jesus perceived, he said unto them,” (gnous de ho lesous eipen) “Then Jesus knowing what they had concluded to one another said to them,” to quicken their thoughts, or turn them to spiritual thoughts.
2. “ Ye of little faith, why reason ye among yourselves,” (ti dialogizesthe en heautois oligopistoi) “Why are you all reasoning among yourselves (expressing opinions, or conclusions like this), O you all of little faith,” or “limited faith.” They were not only dull in understanding, but also had a lack of faith, Mark 8:17.
3. “Because ye have brought no bread?” (hoti artous ouk ete) Is it simply because you do not have bread?” Except, no “more than a loaf,” Mark 8:14. The disciples were still so carnally inclined that they were always anxious about bread, bread, bread, rather than the kingdom of heaven, the church, and spiritual things, Matthew 6:33.

Matthew 16:9

1. “Do ye not understand,” (oupa nolite) “Do you (just) not understand,” or realize what I am warning you about, as also in Luke 12:1.
2. “Neither remember the five loaves of the five thousand,” (oude mnemoneuete tous pente artous ton pentakeschi lion) “Nor do you not recall the five loaves of the five thousand,” with which the five thousand were fed, to demonstrate that I take care of actual physical needs for you, as I have told you before, Matthew 6:33; Matthew 14:15-21.
3. “And how many baskets ye took up?” (kai posous kophinous elatete) “And how many baskets you all took?” of the twelve traveling baskets full of fragments after we fed them, Matthew 14:20.

Matthew 16:10

1. “Neither the seven loaves of the four thousand,” (oude tous hepta artous ton tetrakischilion) “Nor do you remember the seven loaves of the four thousand,” Matthew 15:34-38; Mark 8:1-9.
2. “And how many baskets ye took up?” (kai posas spuridas elabete) “And how many store baskets full you gathered up?” after the feeding of the four thousand from the seven loaves, Matthew 15:37; Mark 8:8. These two illustrations of our Lord’s care for them, as He taught them and blessed the multitudes, was meant to be a reprimand to their roving thoughts of daily care for material things, while He was with them, Hebrews 13:5; 1 Timothy 6:8.

Matthew 16:11

1. “How is it that ye do not understand,” (pos ou noeite) “Just how is it that you do not understand,” or why can’t you understand, in the light of my former charge to you regarding your food and raiment, Matthew 6:25-33.
2. “That I spoke it not to you concerning bread,” (hoti ou peri arton eipon humin) “’that I did not speak to you concerning the loaves,” that is regarding food you failed to bring along, Matthew 16:6; Luke 12:1.
3. “That ye should beware of the leaven,” (prosechete de apo tes zemes) “But I spoke to you to take heed or be careful from (about) the leaven,” pollution or putrefication of, or, coming from leaven, described by Paul, Galatians 1:6-9; Colossians 2:4; Colossians 2:18. This leaven involved dependence on traditions of the elders and ceremonies of the Mosaic law to acquire salvation, on the part of the Sadducees; It denied the existence of angels, spirits, and the resurrection, giving the lie to so much of the Bible, Mark 7:1-12; Acts 23:8.
4. “Of the Pharisees and of the Sadducees?” (ton Pharisaion kai Saddaukaion) “The (teaching) of the Pharisees and Sadducees?” of both their doctrine (their teaching) and its influence to mislead to hell, Matthew 5:20; Romans 10:1-4.

Matthew 16:12

1. “Then understood they how that,” (tote sunekan hoti):“Then (at that point) they realized that,” what He had really done had chided them because of their prevailing thoughts about physical food, when instead He spoke of false or corrupt doctrines and influence of false teachers among them.

2. “He bade them not beware of the leaven of bread,” (ouk eipen prosechein apo tes zurnes ton arton) “He did not say to be careful from the leaven of the loaves,” which they should have had, but failed to bring along on the trip, Matthew 16:7. Jesus simply helped the disciples think for themselves, or led them by reflective thinking to a point of spiritual understanding of His teaching, 1 Corinthians 2:12-13; Ephesians 5:17.

3. “But of the doctrine,” (alla apo tes didaches) “But from the doctrinal teaching,” they should be careful, avoid, or take heed, that neither of the popular religious parties had any real godliness. Their lives were a Veneer of sham hypocrisy, Matthew 5:20; Luke 12:1; Romans 10:1-4.

4. “Of the Pharisees and the Sadducees.” (ton Pharisaion kai Saddaukaion) “Of the kind coming forth from the Pharisees and the Sadducees,” which consisted of: 1) Traditions of the elders that set aside the law of God, 2) A denial of the existence of angels, spirits, and the resurrection of the dead, etc., Mark 7:6-9; Acts 23:8.

Matthew 16:13

PETER’S V. 13-16

1. “When Jesus came into the coasts,” (elthon de ho lesous eis ta mere) “Then Jesus coming, of his own choosing, into the parts,” borders, frontiers or suburbs. While He was in the way, in the journey there to, (as certified by Mark 8:27).
2. “Of Caesarea Philippi,” (kaisareias tes Philippou) “Of Caesarea Philippi,” of the city of Caesarea which is in Philippi, a notable and romantic city, at the foot of the Lebanon range of mountains, near the head of the Jordan Stream that emanates from the limestone caves.
3. “He asked his disciples, saying,” (erota tous mathetas autou legon) “He inquired of his disciples (first one and then another) saying,” eliciting from them honest reports, or an inventory from them as an up to date review of the general public’s judgement, regarding His person and work.
4. “Whom do men say that I the Son of man am?” (tina legousin hoi anthropoi einai ton huion tou anthropou) “Whom do men in general say the Son of man to be?” Just who do men say the Son of man is? Luke 9:18. He did not ask this merely for information but to secure a personal testimony from them, to bring them to an evaluation of how His and their ministry was being received, Mark 8:27-33; Luke 9:18-22. See Matthew 16:27-28, and Matthew 8:20 on the “Son of man.”

Matthew 16:14

1. “And they said, Some say that thou art Joh the Baptist,” (hoi de eipen hoi men loannen ton Baptisten) “Then they said, some say you are surely Joh the Baptist.” Some said one person and some another. Some thought, like Herod, that He was Joh the Baptist come back after his beheading, to complete his Divine mission, Matthew 14:2; Mark 8:28.
2. “Some Elias;” (alloi de Elian) “Then others assert that you are Elias,” who was to be forerunner of and prepare the way and day of the Lord, Malachi 4:5.
3. “And others, Jeremias,” (heteroi de leremian) “Yet others, far different from these altogether, declare you to be or exist as Jeremiah,” one of the most charismatic of Old Testament prophets.
4. “Or one of the prophets.” (e hena ton propheton) “Or (at least) one of the prophets.” All the common people agreed that He was no common man, Luke 8:19.

Matthew 16:15

1. “And he saith unto them,” (legei autois) “Then he inquired of them,” directly to His church disciples, who followed Him from the beginning in Galilee, John 15:16; John 15:27; Acts 1:22; after having received a report on what others thought of Him and His ministry, Matthew 16:13-14.
2. “But whom say ye that I am?” (humeis de tina me legete eimai) “Then whom do you all really reason (conclude) me to be?” What is your developed, personal judgment of me, is the idea, John 6:67. They had now long observed Him in public and in private.

Matthew 16:16

1. “And Simon Peter answered and said,” (apokritheis de Simon Petros eipen) “Then Simon Peter replied (and) said,” very plainly; Now as most always he was spokesman for the disciples, especially of the twelve apostolic leaders. He was ever fervent, impulsive, emotional, sincere, not deep in thought.
2. “Thou art the Christ,” (su ei ho Christos) “You are (now exist as) the Christ,” the Messiah or anointed one of God. He simply spoke for himself, forthright as accepting Jesus as the Christ of Mat 1:16; Matthew 1:21.
3. “The Son of the living God.” (ho huios tou theou tou zontos) “The heir-son of the continuously living God,” one above the gods of the heathen, 1 Corinthians 6:8. This is a clear, unambiguous certification by God, the Father, Matthew 3:17; Matthew 17:5; Matthew 14:33; John 6:69; Matthew 26:63-64.

Matthew 16:17

JESUS’ PLEDGE TO BUILD (ENLARGE) HIS CHURCH V. 17-20

1. “And Jesus answered and said unto him,” (apokritheis de ho lesous eipen auto) “Replying Jesus said to him,” to Peter personally, directly.
2. “Blessed art thou Simon Barjona:” (makarios ei Simon Beriona) “Blessed or spiritually prosperous are you, Simon, son of Jonas,” Now the forever blessed is one who believes what Peter had just confessed, and who follows that confession in daily service to Christ, Romans 10:9; Ephesians 2:8-10; James 1:22.
3. “For flesh and blood hath not revealed it unto thee,” (hoti sarks kai haima ouk apekalupsen soi) “Because flesh and blood did not disclose (this) to you,” or the natural man did not reveal my real identity to you, 1 Corinthians 2:14. The opinions of the profane world that Jesus was Joh the Baptist, or Elias, or Jeremiah, or at least one of the other prophets was of the flesh, the carnal, natural man, in contrast with Peter’s conclusion as to who He was, see?
4. “But my Father which is in heaven.” (all’ ho pater mou ho en tois ouranois) “But (in contrast) my Father who is in the heavens did,” did reveal it. Jesus here accepted the affirmation that He was both the Christ (Messiah) and the Son of the living God and pronounced a blessing upon Peter for his affirmation of the fact. God, the Father, reveals Jesus Christ to men by: 1) His Word, 2) His church witness, and 3) His Spirit, John 6:45; Matthew 21:25-26; Romans 10:17; Acts 1:8; Revelation 22:17; Ephesians 1:17.

Matthew 16:18

1. “And I say also unto thee.” (kago de soi lego) “And I further say to you personally,” or confirm to you.
2. “That thou art Peter,” (hoti su ei Petros) “That you are Peter,” a small pebble-rock or pebble-stone, a lively stone to be fabricated into a spiritual house, the church that Jesus built, which was better than the house that Moses built, Hebrews 3:2-6; 1 Peter 2:5-10; Ephesians 2:19-22.
3. “And upon this rock,” (kai epi taute te Petra) “And upon this (the) rock,” this huge foundation rock, the person of the Messiah, the Son of God, as both the foundation of salvation and of the church, which He purchased with His own blood, Acts 4:11-12; 1 Corinthians 3:10-11. “That rock was Christ,” 1 Corinthians 10:4.
4. I will build my church;" (oikodomeso mou ten ekklesian) I will build up, enlarge, expand, or embellish, or put the dome on my house or my church;" The term “my church,” which Jesus used of this intimate new covenant band of followers, is not found anywhere else in the New Testament. But this group is referred to as His Bride, His House, The Church, The Temple of God, and The Kingdom of Heaven. He established or instituted it himself in person, during His early ministry, taught it, then empowered it on Pentecost to go into all nations.
5. “And the gates of hell shall not prevail against it.” (kai pulai hadou ou katischusousin autes) “And the gates or ramparts of hades will not prevail against her,” or cause a cataclysm upon her, to demolish or put her out of existence. His eternal fidelity was again pledged to this “church-ye,” after His resurrection, when He gave them the Great Commission, Matthew 28:18-20; Ephesians 3:21.

Matthew 16:19

1. “And I will give unto thee the keys,” (doso soi tas kleidas) I will give over or dole out to you the keys," the operative and administrative authority, referring not to Peter, but to the whole of those who were with Him, the church disciple-group or band.

2. “Of the kingdom of heaven:” (tes basileias ton ouranon) “Of the kingdom of the heavens,” of the church, that He had already established, instituted, or set in functional order as the executive of His New Covenant order of worship and service, from the early calling out of the disciples in Galilee, Matthew 4:18-22; John 15:16; John 15:27; Mark 13:34-35; 1 Timothy 3 :i5; Acts 1:22; Hebrews 3:2-6; Ephesians 2:19-22; Ephesians 3:21.

3. “And whatsoever thou shalt bind on earth,” (kai ho deses e I pi tes ges) “And whatever you bind upon the earth,” within the purview or scope of your keys or administrative authority, in doing my work, John 20:21. 4), “Shall be bound in heaven:” (estai dedmenon en tois ouranois) “It shall be or exist as having already been bound or sanctioned in the heavens,” from the time He gave the marching orders, to begin the worldwide and agelong work, beginning at Jerusalem, John 20:21; Luke 24:46-49; Acts 1:8.

4. “And whatsoever thou shalt loose on earth,” (kai ho ean luses eip tes ges) “And whatever you loose, scatter, release or dispense on earth,” in purview of the keys, administration of what I have doled out for you to do, at that time, Matthew 28:18-20; Mark 16:15; John 20:21; Luke 24:49; Acts 1:8.

5. “Shall be loosed in heaven.” (estai lelumenon en tois ouranois) “it shall be or exist as having been already loosed or granted in heaven,” as the church bears the message and performs her work in harmony with the Word.

Matthew 16:20

1. “Then charged he his disciples,” (tote epetimesen tois mathetais) “Then he warned or cautioned the disciples,” to be careful, to be on guard, to be certain.
2. “That they should tell no man,” (hina medeni eiposin) “in order that they might tell no one at all,” lest the enthusiasm of the Galileean’s should demand that He be made king, and incite an insurrection, as also related, Matthew 8:4; Matthew 9:30; Mark 8:30; Luke 9:21.
3. “That he was Jesus the Christ.” (hoti autos estin ho Christos) “That he was (then existed in their midst as) the Christ,” or the Messiah; for He did not desire or seek a wave of popularity from men, lest His ministry to them be hindered before the coming hour of His crucifixion, as He often stated “mine hour is not yet come,” John 2:4; John 7:30; John 8:20. The name “Jesus” is omitted in the most generally accepted Greek manuscripts, indicating that His disciples were not to avoid telling that He was Jesus, the Savior, but that He was the Christ, meaning Messiah or earthly ruler, for He did not come to rule or bring peace among governments on earth the first time, Matthew 10:34. His Messiah reign is to be at His return to this earth, literally and personally, very soon, Luke 1:33; Luke 21:20-24; Acts 1:10-11; 1 Corinthians 15:24-28.

Matthew 16:21

CHRIST HIS DEATH AND V. 21-27

1. “From that time forth began Jesus to shew unto his disciples,” (apo tote erksato lesous Christos deiknuein tois mathetais autou) “From that moment of time Jesus Christ began to show or make clear to his disciples,” those who then were prepared by confession of their faith, and who constituted His church, and whom He assured that He would enlarge, empower, and build up. He, from this moment, began to prepare His disciples for the fatal crisis hour they must face at His crucifixion.
2. “How that he must go unto Jerusalem,” (hoti dei auton eis lerosoluma apelthein) “That it was necessary for Him to go away into Jerusalem,” from Galilee, Mark 8:31-38; Luke 9:22-27. It had been shown that He was the Christ and it was now to be shown that He must suffer.
3. “And suffer many things of,” (kai polla pathein) “And to suffer (up there) many or numerous things,” Isaiah 53:1-12, soon repeated again, Matthew 17:2. The three parts of which the Jewish Sanhedrin ’ n consisted were: a) “The elders,” (apo ton presbuteron) “That would originate from the elders,” the elders of Israel. b) “And chief priests,” (kai archiereon) “And originating from the administrative priests,” in Jerusalem. c) “And scribes,” (kai grammateon) “And originating from the scribes,” in collusion .with the Sanhedrin elders and the priests.
4. “And be killed,” (kai apoklanthenai) “And to be killed,” or slain, not merely rejected by them, as He had before, Mark 8:31.
5. “And be raised again the third day.” (kai te trite hemera egerthenai) “And to be raised on the third day,” Luke 9:22; As also recounted by angels, Luke 24:6-7; Luke 24:44-46.

Matthew 16:22

1. “Then Peter took him,” (kai proslabomenos auton ho Petros) “And Peter taking him aside,” or to himself, very intimately, earnestly, intently.
2. “And began to rebuke him, saying,” (erksato epitiman auto legon) “Began to rebuke, chide, or scold him, repeatedly saying,” John 13:36-38; expostulating, denying, foolishly or disclaiming what Jesus had just told them was ahead for Him and for them. He was as impulsively wrong in this as he was jubilantly right a short time before in affirming His trust in the Deity of Christ, Matthew 16:16.
3. “Be it far from thee, Lord:” (ileos soi kurie) “May God help you, Lord,” or God prevent it! Peter was ready to accept Jesus as the Christ, the Messiah, as a righteous man. But he could not accept Him, yet, as a suffering man, to be crucified, to bear our sins in His body on the tree, Isaiah 53:1-12; Galatians 3:13; 1 Peter 2:24.
4. “This shall not be unto thee.” (ou me estain soi touto)- “This kind of thing shall by no means be or become to you.” It just can’t happen to you, Mark 8:32; John 21:18-19; 2 Peter 1:14-15.

Matthew 16:23

1. “But he turned and said unto Peter,” (ho de strapheis eipen to Petro) “Then he turned directly to Peter and said,” in a turn of severe, shocking and crushing rebuke.
2. “Get thee behind me, Satan” (hupage opiso mou satana) “ Just go behind me, Satan;" None is more hurtful than a well meaning friend who would care more for ones comfort than his character. 1 Timothy 5:20 reads, “Them that sin rebuke openly.”
3. “Thou art an offence unto me:” (skandalon ei emou) “You are an offence of (to) me,” a scandal, obstruction, or stumbling block, with such talk, a temptation to me to do wrong; The old nature, the carnal nature of Peter incited him to deny the coming suffering of Jesus, and Jesus rebuked him for it, as surely as He did Satan at the Mt of Temptation, Matthew 4:10.
4. “For thou savourest not the things that be of God,” (hoti ou proneis ta tou theou) “Because you think not of the things of God,” of God’s plan or purpose in redemption Through me, Through the betrayal and suffering of the cross, John 10:18; John 18:10-11; Luke 24:46.
5. “But those that be of men.” (alla ta ton anthropon) “But you think of those things of mankind,” in the natural state, apart from the prophetic purpose of God, Isaiah 55:8-9; Matthew 1:21; Isaiah 53:11-12; 2 Corinthians 5:2; Galatians 3:13. Peter’s error here was that he thought of personal safety, apart from God’s purpose of glory that often is revealed only Through suffering, even as it was in Christ, Hebrews 2:10; 1 Peter 4:13; 2 Timothy 3:12.

Matthew 16:24

1. “Then said Jesus unto His disciples,” (tote ho lesous eipen tois mathetais autou) “At that moment (right then) Jesus said to his church disciples,” with whom He had been conversing, and in whom He had been confiding.
2. “If any man will come after me,” (ei tes thelei opiso mou elthein) “If any one strongly (earnestly) wills to come, of his own volition, after me,” to follow me. After one is saved he is still a person who is a free moral agent, for good or bad.
3. “Let him deny himself,” (aparnesasthoheauton) “Let him dethrone himself,” deny himself of kingship over his own life, in any, selfish or covetous way. Let him be subordinate to Christ, not Satan, Romans 6:16. By doing this each will have his own share of trials, work, self sacrifice and even suffering, 2 Timothy 3:12; Matthew 10:38; Luke 14:26; 2 Corinthians 4:10-11.
4. “And take up his cross,” (kai arato ton stauron autou) “And let him lift up or shoulder his cross,” as a matter of voluntary service, voluntarily imperil his life in devotion to Jesus Christ, even daily, Luke 9:23. Paul gloried in doing this, Galatians 6:14.
5. “And follow me.” (kai akoloutheito moi) “And let him follow toward me,” or pursue my leadership, my direction, the way of life and service I have left him, as a pattern and direction to follow," in His steps," 1 Peter 2:21. Children of God are happiest and most useful when they can truthfully sing “Wherever He leads I’ll go,” or “Where He leads me I will follow, I’ll go with Him all the way,” Hebrews 13-12, 13.

Matthew 16:25

1. “For whosoever will save his life,” (hos gar ean thele ten psuchen autou sosai) “Because whoever earnestly wills to save his soul life,” or reserve his entire life, to usefulness for self alone, by keeping the cross out of sight, continually trying to conceal his identity.

2. “Shall lose it” (apolesei auten) “He shall lose it,” come to bankruptcy with it. He will come to be saved, “as if by fire,” as an unfruitful believer, 1 Corinthians 3:16; Pe 1:8-11.

3. “And whosoever will lose his life for my sake,” (hos d’ an apolese ten psuchen autou eneken emou) “Yet whoever loses his soul-life (or whole life) for my sake,” loses his applause from the world by his separated moral, ethical, and spiritual testimony in word and deed for Jesus Christ, John 15:18-21.

4. “Shall find it.” (heuresei euten) “He will find it,” his whole life saved, the real-Divine purpose of life fulfilled, in his abandonment to Jesus Christ, as Paul was, 1 Corinthians 9:22-27; Galatians 6:14. There are blessings and joys in this life, and rewards in the life to come, Through total commitment to Jesus Christ, Mark 8:35; John 12:25; Revelation 2:10; Matthew 5:10-12.

Matthew 16:26

1. “For what is a man profited,” (ti gar aphelethesetai anthropos) “For what will a person be benefited,” profited, or have gained, as capital or dividend gain, or in affections and conscience, in relation to eternity, 1 Peter 1:18-19.
2. “If he shall gain the whole world,” (ean ton kosmon holon kerdese) “If he should gain the whole world order;” No man ever has, or ever will, because it belongs to God, the Creator, Psalms 24:1. Men, at the most in this life, are never anything more than stewards over title deeds that they obtain by gift, theft, or purchase, the three methods of acquiring property.
3. “And lose his own soul?” (ten de psuchen autou zemiothe) “Then he should lose his soul-life,” or whole soul of life? Covetously trusting in self and earthly things for satisfaction and security of the soul, he loses his soul forever, Luke 9:25; Luke 12:20. The rich barn builder, and rich man in hell, both followed this path to the end of life, and to a tormenting hell, Luke 16:19-31.
4. “Or what shall a man give in exchange for his soul?” (e ti dosei anthropos antallagma tes psuches autou) “Or just what will a man (be able to) dole out (as) an exchange (for payment) of his soul?” Psalms 49:6-8; 1 Peter 1:18; Galatians 2:20; John 8:24; Acts 4:12. Just as men can not be bought out of death, neither can they be bought out of hell. It is impossible to buy back life once given up, or a soul given up in death, unprepared to meet God, Hebrews 9:26-27.

Matthew 16:27

1. “For the Son of man shall come,” (mellei gar ho huios tou entheopou erchesthai) “For the Son of man is about to come,” or to be revealed, not to suffer, but in glory, to reward those who have suffered and served, in His steps.
2. “In the glory of his Father with his angels;” (en te dokse tou patros autou meta ton angelon autou) “In the glory appearance of his Father with his angels,” or messengers; In splendor, authority, and glory, He shall come, with His retinue of holy angel-servants, His church, and the redeemed of the ages to rule on this earth, Matthew 25:33-46; Matthew 26:64; John 17:5; Daniel 7:10; Jude 1:14.
3. “And then he shall reward every man,” (kai tote apodosei hekasto) “And at that moment he will reward to each man,” for positions of honor and administrative service in His Golden Millennial era, to the twelve apostles first, Luke 22:28-30, and to His church servants, as kings and priests second, as He comes blessing them as when He went away, Acts 1:11; Matthew 25:28; Luke 19:17; Luke 19:24-25; Revelation 5:9-10; Revelation 22:16.
4. “According to his works.” (kata ten praksin autou) “According to his ‘conduct,” or what his conduct or practice had been, 1 Corinthians 3:8; Revelation 22:12.

Matthew 16:28

TO THE V. 28

1. “Verily I say unto you,” (amen lego humin hoti) “Truly I advise you all that,” of the fact that, Mark 9:2-13; Luke 9:28-36.
2. “There be some standing here,” (elsin tines ton hode hestoton) “There are some certain ones who are standing here,” who were Peter, James, and Joh, Jesus took with Him for His transfigured glory experience, portending millennial kingdom glory that is ahead, Matthew 17:1-2.
3. “Which shall not taste death,” (oitines ou me geusontai thanatou) “Who will not taste death,” or experience natural death, which is appointed to all men, Ecclesiastes 9:5; Romans 5:12; 1 Corinthians 15:22; Hebrews 9:26-27. The immediate pending event was the transfiguration of Jesus, recounted in the very next chapter, Matthew 17:1-9.
4. “Till they see the Son of man coming in his kingdom.” (heos an idosin tou anthropore erchomenon en te basilela autou) “Until they shall see the Son of man being come in his kingdom,” 1 Corinthians 15:24, in His kingdom-glory appearance, as described in the following chapter, a preview of the millennial kingdom er a, when Jesus will sit on David’s throne, judging the twelve tribes of Israel, ruling or reigning over the house of Jacob, with the twelve apostles of the church as administrators, Luke 1:33; Luke 9:27; Luke 22:28-30.