Matthew 16:21 - Meaning and Application

Here we have Christ talking with his disciples about his own suffering. Notice how he begins to tell them this now, and from this point on he often speaks about it. He had already given hints before, such as when he spoke of destroying the temple, of the Son of Man being lifted up, and of eating his flesh and drinking his blood. But now he speaks openly and clearly. He had not done so earlier because the disciples were still weak and could not yet bear such a sad and strange truth. Now they were growing in understanding and stronger in faith, so he began to tell them plainly.

This shows that Christ reveals his mind step by step, giving light as people are able to receive it. He does this after the disciples had made their full confession that he is the Son of God. When they were strong in one truth, he taught them another, for whoever has, more will be given. They needed to be settled in the basic truths of Christ before moving on to maturity (Hebrews 6:1). If they had not already been firm in believing that he is the Son of God, this would have shaken their faith badly. Not every truth should be spoken to every person at every time. Truth must fit their present condition.

Now look at what he foretold about his suffering. He said where it would happen, by whom, what kind of suffering it would be, and what would come after it, and all of this was surprising. He would go to Jerusalem, the chief city and the holy city, and suffer there. Though he spent most of his time in Galilee, he would die at Jerusalem. That was where the sacrifices were offered, and so there he must die, since he is the great sacrifice.

He also named the people who would bring it about, the elders, chief priests, and scribes. These made up the great Sanhedrin, the Jewish council that met in Jerusalem and was highly respected by the people. The very men who should have welcomed and honored Christ were the ones most bitterly against him. It is shocking that men who knew the Scriptures, claimed to expect the Messiah, and held sacred office would treat him so cruelly when he came. The Roman power condemned and crucified Christ, but Matthew places the blame first on the chief priests and scribes, who drove the matter.

Christ also told them what he would suffer. He must suffer many things and be killed. His enemies’ cruel hatred and his own steady patience both show up here, in the many kinds of suffering he endured and in how severe they were. Nothing less than his death would satisfy them. Suffering many things, if it does not end in death, is more bearable, because life still remains. But he must first suffer many things, and then be killed.

Yet Christ also told them the happy outcome. He would be raised on the third day. Just as the prophets did, Christ spoke ahead of time not only of his sufferings, but also of the glory that would follow (1 Peter 1:11). His rising on the third day proved that he is the Son of God, even after his suffering, and so he mentioned it to strengthen their faith. When he spoke of the cross and shame, he also spoke of the joy set before him, and in that hope he endured the cross and despised the shame. We too should look at Christ’s suffering for us and see the road that leads to his glory. And when we suffer for Christ, we should look through the suffering to the reward. If we suffer with him, we will also reign with him.

He also foretold his suffering to show that it was part of God’s eternal plan and agreement between the Father and the Son. This was settled from eternity. Christ must suffer. It was all arranged in God’s fixed purpose and foreknowledge, as part of his own willing undertaking for our salvation. These sufferings did not surprise him or come on him like a trap. He knew them clearly beforehand, and that greatly magnifies his love (John 18:4).

He did this also to correct his disciples’ mistaken idea about his kingdom. They believed he was the Messiah, but they expected only outward greatness, power, and honor in this world. Christ gave them a different lesson. He told them about the cross and suffering, and even said that the chief priests and elders, whom they may have expected to support the Messiah’s kingdom, would instead be its fiercest enemies. This would give them a very different idea of the kingdom they had been announcing. That misunderstanding needed to be corrected. Those who follow Christ must be told plainly not to expect great things in this world.

He also said this to prepare them for the sorrow and fear they would feel when he suffered. When their Master suffered many things, the disciples could not help sharing some of that pain. If he were killed, they would be filled with terror. He wanted them to know this ahead of time, so they could be ready. When people are warned in advance, they are better prepared to stand firm.

Peter was offended by this and said, “Be it far from you, Lord.” He likely spoke for the other disciples, as he often did, since he was their main speaker. He took Jesus aside and began to rebuke him. Perhaps Peter had just heard such great things from Christ that he became a little overconfident and too bold. It is very hard to stay low and humble when we have just received honor.

Peter had no right to contradict his Master or try to advise him. He might have wished that, if possible, this cup could pass from him, but it was wrong to say so firmly, “This must not happen,” when Christ had already said, “It must.” Can anyone teach God knowledge? Whoever corrects God must answer for it. When God’s dealings are hard for us to understand or go against our wishes, we should quietly accept them and not try to direct the divine will. God knows what he is doing without our instruction. Unless we truly know the Lord’s mind, we have no place acting as his advisers (Romans 11:34).

Peter’s reaction also came from human, earthly thinking, because he was so strongly against suffering and so troubled by the offense of the cross. Our fallen nature is always eager to keep itself safe and comfortable. We tend to measure suffering only by how it affects this life, and by that measure it seems painful. But there are higher standards to measure it by, and if we keep them in view, we can bear suffering with courage (Romans 8:18). See how strongly Peter speaks: “Be it far from you, Lord.”

“God forbid that you should suffer and be killed, Lord. We cannot bear the thought of it.” It could also be read, “Be kind to yourself, Lord, and then no one else can be harsh to you. Have pity on yourself, and this will not happen to you.” Peter wanted Christ to fear suffering as much as he did, but we are wrong if we measure Christ’s love and patience by our own. Peter also seemed to think, from a human point of view, that this could not happen. “This will never happen to you,” he was saying. “It is impossible that one with such influence among the people as you have should be crushed by the elders, who fear the people. It cannot be. We who have followed you will fight for you if needed, and many others will stand with us.”

Christ’s response to this suggestion is very strong. In Matthew 16:23, he turns to Peter and, we may suppose with a frown, says, “Get behind me, Satan.” He does not pause to think it over, but answers the temptation at once. Just before this, he had said, “Blessed are you, Simon,” and had, as it were, taken him into his confidence. Now he says, “Get behind me, Satan,” and both responses were deserved. A good person can, in a sudden temptation, act very unlike himself.

Christ answered Peter as he had answered Satan himself in Matthew 4:10. Satan often works by sending temptations through the hands of our closest friends, and we should not be unaware of his schemes. He attacked Adam through Eve, Job through his wife, and here he tried Christ through Peter, whom Jesus loved. For that reason, we must stay alert against sin, no matter who urges it on us. Even the kindness of friends can be twisted by Satan and turned into a temptation.

People whose spiritual senses are trained will recognize the voice of Satan, even when it comes through a friend, a disciple, or a minister, if that person tries to turn them from duty. We must pay attention to what is said, not to who says it. We should learn to hear the devil’s voice even when he speaks through a saint, not only when he speaks through a serpent. Anyone who tries to keep us from what is good, or makes us afraid of doing too much for God, is speaking Satan’s language.

We also must be open and honest in correcting even our dearest friend when he says or does wrong, even if he means it kindly toward us. We must not flatter mistaken kindnesses. “Faithful are the wounds of a friend” (Psalm 141:5). Such rebukes should be received as kindness.

Anything that looks like a temptation to sin must be resisted at once, not debated with. Why was Christ so offended by a remark that seemed so kind? Two reasons are given. First, “You are an offense to me,” or, more literally, “You are a stumbling block to me.” Christ was moving steadily toward the work of our salvation, and his heart was set on it. He took it badly to be hindered, or to be tempted to turn back from the hardest part of that work. He was so fully committed to our redemption that even indirect attempts to pull him away touched him deeply.

Peter was not rebuked as sharply for denying his Master during his suffering as he was for trying to stop him from suffering. That was a lack of kindness; this was kindness taken too far. It shows great firmness of purpose when a person is offended by being urged to turn back, and cannot bear to hear anything contrary. Christ valued our salvation above his own comfort and safety, for “even Christ did not please himself” (Romans 15:3). He did not come into the world to spare himself, as Peter advised, but to give himself up for us.

This is why Christ called Peter Satan when Peter made this suggestion. Anything that stood in the way of our salvation, Christ treated as coming from the devil, who is its sworn enemy. The same Satan who later entered Judas, seeking to destroy Christ in his mission, here urged Peter in a more pleasant-sounding way to pull him away from it. Satan often disguises himself as an angel of light.

“You are an offense to me.” Those who take part in any great good work must expect hindrance and opposition, from friends and from enemies, from inside and from outside. Those who block our progress in duty must be regarded as an offense to us. We do God’s will as Christ did, whose very food and drink was to do it, when we find it painful to be tempted away from our duty. Those who keep us from doing or suffering for God, when he calls us to it, are, in that matter, Satans, adversaries to us.

Second, “You do not have in mind the things of God, but the things of men.” The things of God, meaning his will and glory, often clash with the things of men, meaning our wealth, comfort, pleasure, and reputation. When we make Christian duty our path and work, and God’s favor our goal and our portion, then we are setting our minds on the things of God. But if we do that, the flesh must be denied, dangers must be faced, and hardships must be endured. That is the test of what we truly value.

Those who are too afraid of suffering for Christ, and carefully avoid it when called to it, are thinking more about human concerns than divine ones. They show by their conduct that they care more for those earthly things themselves, and they make it plain to others as well.