Matthew 16:16-23

16:16 Simon Peter answered, ¹  “You are the Christ, ²  the Son of the living God.” 16:17 And Jesus answered him, ³  “You are blessed, Simon son of Jonah, because flesh and blood ⁴  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 ⁵  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. ⁶ 

First Prediction of Jesus’ Death and Resurrection

16:21 From that time on ⁷  Jesus began to show his disciples that he must go to Jerusalem ⁸  and suffer ⁹  many things at the hands of the elders, chief priests, and experts in the law, ¹⁰  and be killed, and on the third day be raised. 16:22 So Peter took him aside and began to rebuke him: ¹¹  “God forbid, ¹²  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.” ¹³ 

¹ tn Grk “And answering, Simon Peter said.”

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

⁴ 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.

⁵ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

⁷ tc Most mss (א² C W Ï lat bo) have “Jesus, the Christ” (᾿Ιησοῦς ὁ Χριστός, Ihsou" Jo Cristo") here, while D has “Christ Jesus” (ὁ Χριστὸς ᾿Ιησοῦς). On the one hand, this is a much harder reading than the mere Χριστός, because the name Jesus was already well known for the disciples’ master – both to them and to others. Whether he was the Messiah is the real focus of the passage. But this is surely too hard a reading: There are no other texts in which the Lord tells his disciples not to disclose his personal name. Further, it is plainly a motivated reading in that scribes had the proclivity to add ᾿Ιησοῦς to Χριστός or to κύριος (kurio", “Lord”), regardless of whether such was appropriate to the context. In this instance it clearly is not, and it only reveals that scribes sometimes, if not often, did not think about the larger interpretive consequences of their alterations to the text. Further, the shorter reading is well supported by א* B L Δ Θ Ë^1,13 565 700 1424 al it sa.

⁹ tn Grk “From then.”

¹⁰ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹¹ 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.

¹² tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.

¹¹ tn Grk “began to rebuke him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

¹² 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!”

¹³ tn Grk “people.”