Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

16:21 From that time marks the conclusion of Jesus' Galilean ministry and the beginning of his journey to Jerusalem to face the cross. This is the first of four times (v. 21; 17:22-23; 20:17-19; 26:2) that Jesus predicts his arrest and crucifixion.

16:22 In the context of the Jewish master-disciple relationship, it would have been audacious for a disciple to correct his master, let alone rebuke him. This shall never happen to you. Peter, like most of his fellow Jews, resisted the idea that the Messiah must suffer, even though it is found in the OT (e.g., Psalm 22; Isaiah 53; Zech. 12:10; 13:7).

16:23 Satan attempts to hinder Jesus' mission through Peter, who must change his human-centered ideas about the mission of the Messiah (see note on v. 22). Peter still does not understand that Jesus' messianic role must include suffering and death.

16:24 take up his cross. See note on 10:38.

16:25 Verses 25-27, each beginning with for (Gk. gar), provide three related reasons why a disciple must let go of his earthly life and take up his cross. whoever would save his life. The person who rejects God's will and instead pursues his own will for his life ultimately loses eternally every earthly good he is trying to protect.

16:26 gains the whole world. Acquiring all of the money, pleasure, and power of this world brings no lasting benefit if one forfeits his soul to spiritual death and separation from God (cf. Phil. 3:7-9).

16:27 Son of Man is going to come. See note on 8:20. The second coming of Christ with his angels in the glory of his Father will bring judgment for those who have chosen to follow their own will, and reward only for those who have taken up the cross.

16:28 Some of the Twelve who were standing there with Jesus in Caesarea Philippi would live to see the Son of Man coming in his kingdom. This predicted event has been variously interpreted as referring to: (1) Jesus' transfiguration (17:1-8); (2) his resurrection; (3) the coming of the Spirit at Pentecost; (4) the spread of the kingdom through the preaching of the early church; (5) the destruction of the temple and Jerusalem in a.d. 70; or (6) the second coming and final establishment of the kingdom. The immediate context seems to indicate the first view, the transfiguration, which immediately follows (see also Mark 9:2-10; Luke 9:28-36). There, "some" of Jesus' disciples "saw" what Jesus will be like when he comes in the power of his kingdom. This interpretation is also supported by 2 Pet. 1:16-18, where Peter equates Jesus' "glory" with his transfiguration, of which Peter was an eyewitness. At the same time, interpretations (2), (3), and (4) are also quite possible, for they are all instances where Jesus "came" in the powerful advance of his kingdom, which was partially but not yet fully realized. Some interpreters think that Jesus is more generally speaking of many or all of the events in views (2) through (4). View (5) is less persuasive because the judgment on Jerusalem does not reflect the positive growth of the kingdom. View (6) is unacceptable, for it would imply that Jesus was mistaken about the timing of his return.