Jesus’ questions set up more teaching for his disciples (see Matthew 21:28–32; Matthew 22:41–46). The discussion after his questions (Matthew 16:13, Matthew 16:15) ends after his statements about the topic discussed. Matthew 16:13–20 is important in Matthew’s Gospel as a whole. While Matthew 11:25–30 summarized the effect of Jesus’ work for the crowds, we now see his work’s effect on the apostles. His ministry to them now reaches its goal, so this is a high point in the Gospel. The first stage of the apostles’ training is over. They can now begin to act as office-bearers of the new church, in its independence from Israel. Jesus here reveals the existence of such a church, and then binds it to the confession that Jesus is the Christ, the Son of God. Jesus first asks who the people in general thought he was (Matthew 16:13), rather than about what the religious leaders thought (Matthew 9:34; Matthew 12:24). This led into asking who the disciples thought he was (Matthew 16:15). Without knowing who Jesus is, you will understand nothing else about the kingdom. Simon Peter’s answer to this question, a confession of faith given on behalf of all the disciples, shows their steadfastness in faith at a time when many are turning away from it: a negative outcome for the people, but a lasting gain for the disciples. With this contrast in view, Jesus teaches them more, with new directives (Matthew 16:20) and further instruction (Matthew 16:21–28), but Matthew first gives something unique to his Gospel: a fuller account of Jesus’ response to Peter’s confession (Matthew 16:17–19). Jesus’ statements about Peter in Matthew 16:17–19 have been especially significant in the conflict between the Roman church’s hierarchy and the churches of the Reformation. Every sentence in Matthew 16:17–19 is important for church history and ecclesiastical law, especially with regard to Peter. By already revealing in advance, in Matthew 16:21, his future resurrection, Jesus affirms that the future promised in the church-building revelation (Matthew 16:17–19) is certain, thus encouraging the disciples who will pass through a time of silent endurance under rejection (Matthew 16:20), while Jesus moves, deliberately, toward his death (Matthew 16:21). Only after his suffering can the promised future unfold. Matthew 16:21–28 stresses the person of Jesus Christ, just as in Matthew 1. His teaching has been moving toward a climax, as it does here, but he cannot simply speak of the coming glory without first stressing the suffering that precedes it. His preaching now focuses more on his person than the kingdom, but he is not ignoring the reality of the kingdom, for his teaching about himself and his own calling shows the conflict with the world for both himself and his followers, so serving God means denying oneself, for if this was not needed, serving God would only be serving oneself. The cross is where true life confronts the life offered by the world, and the cross overcomes the world. This first prophecy of his suffering already contains all four features that will characterize his passion:
Jesus prophesies about his own suffering;
Jesus suffers voluntarily;
He is misunderstood even by the apostles.
Suffering and glorification are inseparably connected
By way of asking questions, Jesus here in Matthew 16:13–28 elucidates his own teachings for his own disciples (compare also Matthew 21:28–32; Matthew 22:41–46). The discussion following the two initial questions at the start of this passage (Matthew 16:13 and Matthew 16:15) only comes to a conclusion after Christ himself has also made clear statements regarding the topic under discussion.1
Matthew 16:13–20 is of great significance to the Gospel of Matthew as a whole. Whereas Matthew 11:25–30 summarized the outcome of Jesus’ work among the crowds, we now see what his work has accomplished within the circle of the apostles. His ministry to them now reaches its goal. Therefore, what we have here is a high point in the Gospel. The first stage of the apostles’ preparation has now come to an end. They will now begin to act as the office-bearers of the new church, which exists independently of Israel. Jesus here first reveals the existence of such a church, and then he binds it to the confession that Jesus is the Christ, the Son of God.2
Jesus first asks the disciples who the people in general thought he was (Matthew 16:13), rather than specifically enquiring with regard to the opinions of the Pharisees and Sadducees (Matthew 9:34; Matthew 12:24). This question served as preparation for the second one: who they thought he was (Matthew 16:15). It is of fundamental importance to know who Jesus is, for if one lacks clarity in this regard, one will never gain clarity about anything else pertaining to the kingdom of God.3
The distinctive role of Simon Peter’s answer to Jesus’ follow-up question, a confession of faith given on behalf of all the disciples, is to demonstrate their steadfastness in faith at a time when many deliberately turn away from it. In this way, there is a negative outcome for the people, while on the other hand, there is a lasting gain for the disciples. With this contrast in view, Jesus now proceeds to instruct them. He issues new directives (Matthew 16:20) and follows this up with further instruction (Matthew 16:21–28). Before Matthew recounts this, he first provides something unique to his Gospel: a fuller account of Jesus’ immediate response to Peter’s confession (Matthew 16:17–19).4
Jesus’ statements concerning Peter in Matthew 16:17–19 have acquired great significance, not least because of the conflict between the Roman church’s hierarchy and the churches of the Reformation. Every sentence in Matthew 16:17–19 has become highly important for church history and ecclesiastical law. The words in Matthew 16:17–19 have thus received a special emphasis with regard to Peter.5
By already revealing in advance, here in Matthew 16:21, his future resurrection on the third day, Jesus affirms that the future promised in the church-building revelation (Matthew 16:17–19) will not be nullified. He thereby encourages the disciples who must first pass through a period of silent endurance under rejection (Matthew 16:20), while their Master deliberately moves toward his death (Matthew 16:21). Only after this path of suffering will the promised perspective unfold.6
In Matthew 16:21–28, the person of Jesus Christ stands central, just as was the case in Matthew 1. The teaching of Jesus has thus far been moving toward a climax, and that is again the case here—but here he cannot simply speak of the coming glory without first mentioning the profound suffering that precedes it. From this point his preaching is less focused on the kingdom and more on his own person. Yet he does not ignore the reality of the kingdom here, for the teaching concerning himself and his own calling reveals a complete conflict with the world, both with regard to himself as well as his followers. Serving God therefore goes hand in hand with denying oneself, for if this had not been required, serving God would merely amount to serving oneself. The cross forms the point where true life and the life offered by the world collide, and through the cross the world is overcome.
This first prophecy of his suffering already contains all four features that will characterize his passion:
Jesus prophesies about his own suffering;
Jesus suffers voluntarily;
He is misunderstood even by the apostles;
Suffering and glorification are inseparably connected.7
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”