16:1 Now when the Pharisees 1 and Sadducees 2 came to test Jesus, 3 they asked him to show them a sign from heaven. 4 16:2 He 5 said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ 6 You know how to judge correctly the appearance of the sky, 7 but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then 8 he left them and went away.
16:5 When the disciples went to the other side, they forgot to take bread. 16:6 “Watch out,” Jesus said to them, “beware of the yeast of the Pharisees 9 and Sadducees.” 10 16:7 So 11 they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, 12 he said, “You who have such little faith! 13 Why are you arguing 14 among yourselves about having no bread? 16:9 Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many baskets you took up? 16:10 Or the seven loaves for the four thousand and how many baskets you took up? 16:11 How could you not understand that I was not speaking to you about bread? But beware of the yeast of the Pharisees and Sadducees!” 16:12 Then they understood that he had not told them to be on guard against the yeast in bread, but against the teaching of the Pharisees and Sadducees.
16:13 When 15 Jesus came to the area of Caesarea Philippi, 16 he asked his disciples, 17 “Who do people say that the Son of Man is?” 16:14 They answered, “Some say John the Baptist, others Elijah, 18 and others Jeremiah or one of the prophets.” 16:15 He said to them, “But who do you say that I am?” 16:16 Simon Peter answered, 19 “You are the Christ, 20 the Son of the living God.” 16:17 And Jesus answered him, 21 “You are blessed, Simon son of Jonah, because flesh and blood 22 did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades 23 will not overpower it. 16:19 I will give you the keys of the kingdom of heaven. Whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven.” 16:20 Then he instructed his disciples not to tell anyone that he was the Christ. 24
16:21 From that time on 25 Jesus began to show his disciples that he must go to Jerusalem 26 and suffer 27 many things at the hands of the elders, chief priests, and experts in the law, 28 and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: 29 “God forbid, 30 Lord! This must not happen to you!” 16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” 31 16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, 32 he must deny 33 himself, take up his cross, 34 and follow me. 16:25 For whoever wants to save his life 35 will lose it, 36 but whoever loses his life for my sake will find it. 16:26 For what does it benefit a person 37 if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? 16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. 38 16:28 I tell you the truth, 39 there are some standing here who will not 40 experience 41 death before they see the Son of Man coming in his kingdom.” 42
[16:17] 22 tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.
[16:18] sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.
[16:20] 24 tc Most
[16:20] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:21] 27 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[16:22] 30 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
[16:25] 36 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[16:28] 41 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[16:28] 42 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.