Matthew Chapter 16
Revealing Who Jesus Is and What He Came to Do
A. Warnings against the Sadducees and the Pharisees.
1. (Matthew 16:1–4) The Sadducees and the Pharisees seek a sign from Jesus.
"Then the Pharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven. He answered and said to them, 'When it is evening you say, “It will be fair weather, for the sky is red”; and in the morning, “It will be foul weather today, for the sky is red and threatening.” Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times. A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah.' And He left them and departed." (Matthew 16:1–4, New King James Version)
a. Then the Pharisees and Sadducees came:
This is a highly unusual alliance. These two groups were theological and political enemies. The Pharisees were the ultra-conservative religious purists, zealous for oral law and tradition. The Sadducees were liberal and politically aligned with Rome, rejecting the supernatural and accepting only the Torah. Yet here, Jesus had stirred them both enough that they joined forces. This reveals the level of threat they saw in Jesus — His words and miracles were destabilizing their entire power structure.
“It is an extraordinary phenomenon to find a combination of the Pharisees and Sadducees. They stood for both beliefs and policies which were diametrically opposed.” — William Barclay
Despite their differences, they united in opposition to the Messiah — a sobering reminder that religious and political enemies often become allies when confronted with truth that threatens their control.
b. And testing Him asked that He would show them a sign from heaven:
This demand wasn’t for evidence they lacked; it was a deliberate challenge. Jesus had healed the sick, cast out demons, fed thousands, and calmed storms — all public miracles. Their demand for a “sign from heaven” (i.e., something celestial like fire from heaven, a voice, or writing in the sky) reveals that they were not genuinely seeking truth but wanted to trap Him or force Him to perform like a magician.
This echoes Matthew 12:38, where some scribes and Pharisees said, “Teacher, we want to see a sign from You.” But their hearts were unchanged then, and remained unchanged now.
c. Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times:
Jesus rebukes them for being spiritual frauds. They prided themselves on interpreting natural signs — much like ancient meteorologists. They could look at the sky and predict weather but failed to see the spiritual climate unfolding in front of them: prophecies being fulfilled, the works of Messiah on display, and the long-anticipated Kingdom of Heaven being offered.
“The proof that they cannot discern the ‘signs’ is that they ask for a sign!” — D.A. Carson
Jesus’ words strike deeper: their spiritual blindness was willful. The problem wasn’t lack of signs, but hardness of heart.
d. A wicked and adulterous generation seeks after a sign:
The terms “wicked” and “adulterous” align them with the rebellious generations of Israel’s past, who committed spiritual adultery by chasing after other gods and refusing to trust Yahweh. Just like their forefathers, they demanded visible, spectacular proofs, but would not believe even when signs were given (see Exodus 32; Numbers 14; Judges 2).
See also John 12:37: “But although He had done so many signs before them, they did not believe in Him.”
e. No sign shall be given to it except the sign of the prophet Jonah:
Jesus again pointed to the ultimate sign: His resurrection. Just as Jonah was three days and nights in the belly of the great fish and then reappeared (Jonah 1:17), Jesus would be in the heart of the earth and rise again (see Matthew 12:39–41). This would be the indisputable, heaven-sent sign validating His identity as Messiah and Son of God.
Parallels between Jonah and Jesus:
Jonah was sacrificed to calm divine wrath (Jonah 1:12); Jesus was sacrificed to save sinners (Romans 5:8–9).
Jonah disappeared from human view (Jonah 1:17); Jesus was buried (Matthew 27:60).
Jonah reemerged after three days (Jonah 2:10); Jesus rose the third day (1 Corinthians 15:3–4).
Jonah preached repentance (Jonah 3:4); Jesus preached repentance and salvation (Matthew 4:17).
f. And He left them and departed:
Jesus did not engage further. There is a point where mockery and disbelief do not deserve extended debate. This was a solemn and dramatic departure — leaving them in their blindness, under judgment, awaiting the only sign they would get: the resurrection.
2. (Matthew 16:5–12) Jesus Cautions the Disciples Against False Teaching
"Now when His disciples had come to the other side, they had forgotten to take bread. Then Jesus said to them, 'Take heed and beware of the leaven of the Pharisees and the Sadducees.' And they reasoned among themselves, saying, 'It is because we have taken no bread.' But Jesus, being aware of it, said to them, 'O you of little faith, why do you reason among yourselves because you have brought no bread? Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up? Nor the seven loaves of the four thousand and how many large baskets you took up? How is it you do not understand that I did not speak to you concerning bread?—but to beware of the leaven of the Pharisees and Sadducees.' Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees."
(Matthew 16:5–12, New King James Version)
a. "Take heed and beware of the leaven of the Pharisees and the Sadducees":
Jesus used the imagery of leaven—a small but powerful agent that spreads throughout the dough—to illustrate the subtle yet dangerous influence of false teaching. This warning followed immediately after His confrontation with the religious leaders, showing His disciples that the greater danger was not political or physical but theological and doctrinal.
The metaphor of leaven has strong Old Testament roots. During Passover, the Jews were to purge all leaven from their homes and eat only unleavened bread as a symbol of purity and separation from Egypt (Exodus 12:15–20). In this context, leaven represented corruption—especially hypocrisy and false doctrine.
“It was the Jewish metaphorical expression for an evil influence. To the Jewish mind leaven was always symbolic of evil… leaven stood for an evil influence liable to spread through life and to corrupt it.” — William Barclay
“False doctrine; which is fitly called leaven, because it soureth, swelleth, spreadeth, corrupteth the whole lump, and all this secretly.” — John Trapp
Jesus was warning that even a little compromise with error—whether from the legalism and self-righteousness of the Pharisees or the liberalism and skepticism of the Sadducees—could spread and contaminate the whole.
b. "It is because we have taken no bread":
The disciples completely misunderstood Jesus. They thought He was rebuking them for forgetting to bring food, focusing on the material rather than the spiritual.
This was a moment of spiritual dullness—especially surprising given that Jesus had just miraculously fed the five thousand (Matthew 14:13–21) and the four thousand (Matthew 15:32–39). They had seen Him multiply bread and fish with their own eyes. Yet their concern was earthly and fleshly.
“Our memories are naturally like hour-glasses, no sooner filled with good instructions and experiments than running out again. It must be our prayer to God that he would put his finger upon the hole, and so make our memories like the pot of manna, preserving holy truths in the ark of the soul.” — John Trapp
This reveals a deep problem in the heart of man—even those closest to Jesus. The flesh is quick to forget God’s provision and slow to perceive spiritual truth. Their response was also a failure of faith.
c. Jesus rebukes them for three things:
Ignorance:
“Do you not yet understand?” They failed to grasp that Jesus often used physical analogies to teach spiritual realities. Like Nicodemus, who misunderstood being “born again” (John 3:4), the disciples were thinking too literally.Unbelief:
“O you of little faith.” Jesus was not annoyed that they forgot bread. He was grieved that they had so little trust in His ability to meet their needs, even after all He had done. They should not have worried about physical bread at all.Forgetfulness:
“Do you not yet understand, or remember the five loaves…?” Jesus reminded them of His recent miracles—when He fed thousands with a handful of loaves and they had more leftovers than they started with. If He could provide then, He could surely provide now.
d. "Then they understood":
This marks a spiritual breakthrough. The disciples realized Jesus wasn’t talking about actual bread at all, but about doctrine—the teaching of the Pharisees and Sadducees.
This doctrine included the:
Legalism and hypocrisy of the Pharisees, who emphasized external obedience while neglecting the heart.
Worldliness and denial of the supernatural from the Sadducees, who denied the resurrection, angels, and other core spiritual truths (Acts 23:8).
Both groups misrepresented God’s truth—one through adding traditions, the other through subtracting doctrine—and both posed a grave threat to true discipleship.
Jesus warned His followers not to adopt the ways of either. The danger was not merely theological but spiritual, practical, and eternal.
B. Peter Proclaims Jesus as Messiah
1. (Matthew 16:13) Jesus asks the disciples to tell Him who others say He is.
"When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, 'Who do men say that I, the Son of Man, am?'"
(Matthew 16:13, New King James Version)
a. "When Jesus came into the region of Caesarea Philippi":
This moment is deliberately set in Caesarea Philippi, a Gentile-dominated territory located about twenty-five miles northeast of the Sea of Galilee. It was known for its idolatry and pagan worship—particularly of Baal, Pan, and the imperial cult of Caesar. Jesus intentionally brings His disciples to this spiritually dark place, not just to avoid the crowds, but to ask the most critical question of His earthly ministry.
“Caesarea Philippi… was scattered with temples of the ancient Syrian Baal worship… There was a great temple of white marble built to the godhead of Caesar.” — William Barclay
Jesus, standing in the shadow of temples and idols, presses His disciples to reflect on His true identity, in contrast to the false gods surrounding them.
b. "Who do men say that I, the Son of Man, am?":
Jesus often referred to Himself as “the Son of Man,” a Messianic title drawn from Daniel 7:13–14, which combines humanity with divine authority.
“I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.”
(Daniel 7:13–14, New King James Version)
This question was not asked for Jesus’ sake—He knew full well who He was. Rather, it was to prepare the disciples for a personal confrontation with the truth of His identity, moving from public speculation to personal conviction.
2. (Matthew 16:14–16) A pointed question and a pointed answer.
"So they said, 'Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.' He said to them, 'But who do you say that I am?' Simon Peter answered and said, 'You are the Christ, the Son of the living God.'"
(Matthew 16:14–16, New King James Version)
a. "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets":
These responses show that the general public held Jesus in high regard. They associated Him with powerful, prophetic figures known for confronting sin and calling for national repentance.
John the Baptist had recently been executed by Herod Antipas. Some believed Jesus was John risen from the dead (see Matthew 14:2).
Elijah was expected to return before the day of the Lord (see Malachi 4:5).
Jeremiah was known for lamenting over Jerusalem and calling Israel to repentance.
“One of the prophets” reflects the popular view that Jesus was among the great spiritual voices of Israel's history.
Yet, these answers all fall short. Each one, though honoring, fails to recognize Jesus' divine identity. They reveal an attempt to fit Jesus into familiar categories—reformer, miracle-worker, preacher—but stop short of acknowledging Him as Messiah and Son of God.
b. "But who do you say that I am?":
This is the central question of the Gospel of Matthew—and of human history. Jesus moves from the crowd’s speculation to the disciples' conviction. The “you” is emphatic and plural in Greek, directed to all the disciples, though only Peter responds.
This question is personal, not academic. It tests the disciples' understanding after witnessing Jesus' teachings, miracles, power over nature, demons, and death. It is a question every human soul must answer.
“Our Lord presupposes that His disciples would not have the same thoughts as ‘men’ had. They would not follow the spirit of the age…” — Charles Spurgeon
c. "You are the Christ, the Son of the living God":
Peter, speaking for the group, makes a confession that is the bedrock of Christian faith.
“The Christ” (Greek: Christos, Hebrew: Mashiach) means "Anointed One." This refers to the long-awaited Messiah prophesied in the Old Testament—one who would rule in righteousness (Psalm 2:2, Isaiah 9:6–7, Daniel 9:25).
“The Son of the living God” emphasizes both divine origin and nature. This sets Jesus apart from pagan idols and dead religions. The living God is active, holy, and eternal. To be His Son in this sense is to share in His very nature.
Peter’s confession is not merely theological; it is revelatory. He does not deduce it intellectually but receives it spiritually, as Jesus will affirm in verse 17.
“The adjective living may perhaps have been included to contrast the one true God with the local deities (Caesarea Philippi was a centre of the worship of Pan).” — R.T. France
This declaration marks a turning point in the Gospel. Until now, Jesus has ministered mostly to crowds. From here forward, He begins to prepare His disciples for His suffering, death, and resurrection.
Peter’s confession encapsulates the Gospel in seed form: Jesus is not just a prophet or teacher—He is the promised Messiah and the eternal Son of God. This confession becomes the foundation for the Church and the dividing line between belief and unbelief.
3. (Matthew 16:17–20) Jesus compliments Peter for his bold and correct declaration.
"Jesus answered and said to him, 'Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.' Then He commanded His disciples that they should tell no one that He was Jesus the Christ."
(Matthew 16:17–20, New King James Version)
a. "Blessed are you, Simon Bar-Jonah":
Jesus begins by blessing Peter. “Bar-Jonah” means “son of Jonah,” and this title reinforces Peter’s personal identity before Jesus gives him a new role in the unfolding Kingdom. The blessing is not because Peter is clever or insightful on his own—it is because of divine revelation.
“For flesh and blood has not revealed this to you, but My Father who is in heaven.”
Peter’s confession did not arise from human wisdom or logic. It was not deduced from circumstances. It was divine revelation—a supernatural understanding given by God Himself.
Paul affirms this principle in 1 Corinthians 2:14:
“But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.”
(1 Corinthians 2:14, New King James Version)
Peter was not inherently smarter than others—he was simply receptive to the Father's revelation.
b. "You are Peter, and on this rock I will build My church":
This verse is controversial but deeply significant. The Greek here plays on the words Petros (Peter) and petra (rock). While some traditions (particularly Roman Catholic) see this as Jesus making Peter the first pope, the best interpretation is that Jesus is building His church not on Peter himself, but on Peter’s confession: that Jesus is the Christ, the Son of the living God.
Peter himself affirms this later in 1 Peter 2:4–5:
“Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house...”
(1 Peter 2:4–5, New King James Version)
And Paul writes clearly in 1 Corinthians 3:11:
“For no other foundation can anyone lay than that which is laid, which is Jesus Christ.”
(1 Corinthians 3:11, New King James Version)
So while Peter may be the “first stone,” Jesus is the foundation, the chief cornerstone (see Ephesians 2:19–20).
c. "I will build My church":
This is the first mention of the word “church” (ekklesia) in the Bible. The term means “a called-out assembly.” It was not originally a religious word but one used for political gatherings or community assemblies. Jesus deliberately chose this term to indicate a distinct, called-out people, not tied to a physical temple or building, but built on Him.
Note: This is Jesus’ church. He says “My church”. It belongs to no denomination, pope, pastor, or council. It belongs to Him. He is its head (see Colossians 1:18: “And He is the head of the body, the church, who is the beginning, the firstborn from the dead...”)
This verse also affirms Jesus’ divine identity—no mere rabbi could say “My church” and make it so.
d. "And the gates of Hades shall not prevail against it":
Hades (or Sheol in Hebrew thought) refers to the realm of the dead, not hell as in Gehenna. The imagery here is of death and all the power it represents trying to overcome the living body of Christ—but failing.
The “gates” represent power and counsel, as city gates in ancient times were where elders met and military plans were made. The promise is clear: death, Satanic opposition, and spiritual warfare will never overcome Christ’s Church.
Hebrews 2:14 echoes this hope:
“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil.”
(Hebrews 2:14, New King James Version)
e. "And I will give you the keys of the kingdom of heaven":
Keys represent authority. Jesus gives Peter the authority to open the kingdom to others—and he does, both in Acts 2 (to the Jews) and in Acts 10 (to the Gentiles). The Book of Acts records how Peter uses these keys to unlock the Gospel.
However, nowhere in Scripture is Peter’s authority portrayed as transferable or exclusive. The same “binding and loosing” authority is later extended to all the apostles in Matthew 18:18.
f. "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven":
This binding and loosing language was familiar to Jews. Rabbis used it to determine what was permitted (loosed) or prohibited (bound) under the Law. Jesus now authorizes His apostles—those who would be the foundation of the New Covenant community—to make authoritative rulings under the guidance of the Holy Spirit.
This is ultimately fulfilled in Acts 15, at the Jerusalem Council, where Peter, James, and the apostles make a ruling on Gentile believers and the Law. It also underlies the apostolic teaching that became the New Testament.
Ephesians 2:20 confirms this:
“Having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.”
(Ephesians 2:20, New King James Version)
g. "Then He commanded His disciples that they should tell no one that He was Jesus the Christ":
Why this command? Because the timing was not yet right. The people had nationalistic expectations of the Messiah—expecting a military conqueror, not a suffering servant. Jesus would reveal His Messiahship in His own way and at the right time, particularly through His death and resurrection.
As Barclay notes: “Before they could preach that Jesus was the Messiah, they had to learn what that meant.”
C. Jesus’ Call to Discipleship
1. (Matthew 16:24) Jesus declares His expectation that His followers would follow Him by dying to self.
"Then Jesus said to His disciples, 'If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.'"
(Matthew 16:24, New King James Version)
a. “If anyone desires to come after Me”:
This invitation is open to “anyone”—not just the Twelve—but the condition is clear: they must be willing to follow Jesus on His terms, not their own. Following Jesus isn’t a matter of superficial allegiance or temporary enthusiasm; it is a call to full surrender. This was directed to disciples—those who already believed—emphasizing that discipleship is a lifelong commitment, not a single decision.
b. “Let him deny himself, and take up his cross”:
This would have shocked the disciples. They had just heard Jesus say He must suffer and be killed (Matthew 16:21), and now He calls them to the same path. The cross was not a religious symbol at that time—it was an instrument of execution. To "take up your cross" meant embracing the death of self.
The Apostle Paul echoed this in Galatians 2:20:
“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.”
(Galatians 2:20, New King James Version)
c. The cross is not merely symbolic:
Jesus' words were not figurative niceties. Everyone in that Roman province knew what carrying a cross meant—it was a public display of being under a death sentence. Jesus wasn’t calling for self-help; He was calling for self-death. Luther rightly said, “Every Christian must be a Crucian”—a cross-bearer.
Wiersbe wrote:
“Denying self is not the same as self-denial. We practice self-denial when, for a good purpose, we occasionally give up things or activities. But we deny self when we surrender ourselves to Christ and determine to obey His will.”
To deny oneself is not to become a monk or practice asceticism. It is to live with the attitude that nothing in this life is more important than Christ, and nothing of mine is exempt from His Lordship.
d. “Follow Me”:
The phrase completes the thought: this is a call to become like Christ, to walk as He walked—literally toward death, but spiritually toward life.
2. (Matthew 16:25–27) The paradox of the cross: finding life by losing it.
"For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.
For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?
For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works."
(Matthew 16:25–27, New King James Version)
a. “Whoever desires to save his life will lose it”:
This is a Kingdom paradox. Those who seek to preserve their life at all costs—clinging to comfort, power, or self-preservation—will ultimately lose it eternally. But those who willingly surrender their life to Christ, who walk the path of discipleship even at great cost, will find true life, both now and in eternity.
Jesus uses the imagery of a planted seed in John 12:24:
“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.”
(John 12:24, New King James Version)
b. “What profit is it to a man if he gains the whole world, and loses his own soul?”
Jesus forces a value comparison: even if someone were to gain everything the world offers—wealth, fame, power—it would be a poor trade for the eternal loss of their soul. The soul is of infinite value.
Consider the warning of 1 John 2:17:
“And the world is passing away, and the lust of it; but he who does the will of God abides forever.”
(1 John 2:17, New King James Version)
c. “What will a man give in exchange for his soul?”
This rhetorical question cuts deep. Once the soul is lost, there is no price high enough to buy it back. Jesus is reminding us that no earthly benefit is worth eternal loss.
d. “For the Son of Man will come in the glory of His Father with His angels”:
This looks ahead to the Second Coming. The suffering Messiah will return in glory and judgment. The phrase echoes Daniel 7:13–14, reinforcing Jesus’ divine authority:
“I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven!
He came to the Ancient of Days, and they brought Him near before Him.
Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.”
(Daniel 7:13–14, New King James Version)
e. “He will reward each according to his works”:
This refers not to salvation by works, but to judgment according to faithfulness. For believers, this points to the Bema Seat of Christ, where rewards are given for faithful service (see 2 Corinthians 5:10). For unbelievers, it speaks of the Great White Throne Judgment (Revelation 20:11–15), where works confirm their condemnation.
3. (Matthew 16:28) A promise to see the Son of Man coming in His kingdom.
"Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."
(Matthew 16:28, New King James Version)
a. “Some standing here… shall not taste death till they see…”
This prophecy is often misunderstood. Jesus was not predicting His Second Coming would happen within the disciples’ lifetime. Rather, He was referring to the preview of the kingdom they would soon witness—namely, the Transfiguration in Matthew 17:1–9, which immediately follows.
At the Transfiguration, Peter, James, and John would see Jesus revealed in glory, talking with Moses and Elijah—two key figures representing the Law and the Prophets. This was a foretaste of the future kingdom, and it served to strengthen their faith before the horror of the crucifixion.
Peter later referenced this moment in 2 Peter 1:16–18:
“For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty.
For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory:
‘This is My beloved Son, in whom I am well pleased.’
And we heard this voice which came from heaven when we were with Him on the holy mountain.”
(2 Peter 1:16–18, New King James Version)
