Matthew 16

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Matthew 16 is the hinge of the Gospel. After refusing the Pharisees' demand for a sign and warning the disciples against their teaching, Jesus takes his followers north to Caesarea Philippi and asks who people say he is, and then who they say he is. Peter answers, "You are the Christ, the Son of the living God," and Jesus calls him blessed, names him the rock on which he will build his church, and gives him the keys of the kingdom. Then Jesus begins to speak of his coming suffering and death, Peter rebukes him, and Jesus calls Peter "Satan." The chapter closes with the call to deny oneself, take up the cross, and follow.

장 주석 열기

Matthew 16 begins with people asking Jesus for proof and ends with Jesus asking his disciples for everything. The Pharisees and Sadducees want a sign from heaven; Jesus points out that they can read the sky but not the times and gives them only the sign of Jonah. In the boat the disciples worry about bread, and Jesus has to remind them of two feedings before they understand that he is warning them about teaching, not loaves. Then he takes them north, to a pagan city under Mount Hermon, and asks the question the Gospel has been building toward. Who do people say I am? A prophet, they answer, Elijah, Jeremiah, John. Who do you say I am? Peter answers for them all: the Christ, the Son of the living God. Jesus blesses him, names him the rock, promises a church that death itself will not overcome, and hands him the keys. And then, immediately, Jesus begins to tell them that the Christ must go to Jerusalem, suffer, and be killed, and Peter, still glowing from the blessing, takes him aside to correct him. Get behind me, Satan. You have in mind the things of men. The chapter ends with the terms that follow from a crucified Messiah: deny yourself, take up your cross, lose your life to find it, and ask what a person could possibly give in exchange for a soul.

핵심 본문

Matthew 16:13-20 Matthew 16:21-23 Matthew 16:24-27 Mark 8:27-33 John 6:68-69

Historical and literary context

Caesarea Philippi lay far to the north at the foot of Mount Hermon, a Gentile city named for Caesar and built beside a grotto sacred to the god Pan, a fitting place to ask who the true Son of God is. Popular opinion placed Jesus among the prophets returned; Peter's confession went further. The passion prediction that follows is the first of three in Matthew and marks the turn toward Jerusalem. The "keys" and the language of binding and loosing reflect the authority of a steward and of rabbinic rulings.

How the chapter unfolds

Verses 1 to 4 are the demand for a sign and the answer of the sign of Jonah. Verses 5 to 12 are the misunderstanding about bread and the warning against the leaven, meaning the teaching, of the Pharisees and Sadducees. Verses 13 to 20 are the two questions at Caesarea Philippi, Peter's confession, the blessing, the rock, the church, the keys, and the command to silence. Verses 21 to 23 are the first prediction of suffering, Peter's rebuke, and Jesus's rebuke of Peter. Verses 24 to 28 are the terms of discipleship: deny yourself, take up the cross, lose your life to find it, and the coming of the Son of Man.

Why this chapter matters

Peter's confession is the first time a disciple names Jesus as the Christ and Son of God, and Jesus's reply contains the only extended use of the word "church" in the Gospels, with the promise that the gates of Hades will not prevail against it. The passage has been the center of Christian debate about Peter's role and the church's authority for centuries. The immediate fall from "blessed" to "Satan" is one of the Gospel's sharpest lessons: confessing Jesus as Christ is not the same as accepting a crucified Christ. And verses 24 to 26, on self-denial, the cross, and the worth of a soul against the whole world, define discipleship for every generation.

Interpretive tension to watch

Who or what is the rock on which the church is built: Peter himself, his confession, or Christ? Catholic, Orthodox, and Protestant readers have answered differently, and the Greek wordplay between Peter and rock allows the debate. Whatever the answer, the same chapter shows Peter both blessed and rebuked, which cautions against any reading that makes the rock infallible.

이 장을 위한 질문

Jesus asks who people say he is before asking who the disciples say he is. Why does the first question matter?
Peter goes from "blessed" to "Satan" in five verses. What did he get right, and what did he refuse?
What does it mean, in practice, that whoever wants to save his life will lose it and whoever loses it for Jesus's sake will find it?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

노트에 추가

1 Et accesserunt ad eum pharisæi et sadducæi tentantes: et rogaverunt eum ut signum de cælo ostenderet eis. 2 At ille respondens, ait illis: Facto vespere dicitis: Serenum erit, rubicundum est enim cælum. 3 Et mane: Hodie tempestas, rutilat enim triste cælum. 4 Faciem ergo cæli dijudicare nostis: signa autem temporum non potestis scire? Generatio mala et adultera signum quærit: et signum non dabitur ei, nisi signum Jonæ prophetæ. Et relictis illis, abiit. 5 Et cum venissent discipuli ejus trans fretum, obliti sunt panes accipere. 6 Qui dixit illis: Intuemini, et cavete a fermento pharisæorum et sadducæorum. 7 At illi cogitabant intra se dicentes: Quia panes non accepimus. 8 Sciens autem Jesus, dixit: Quid cogitatis intra vos modicæ fidei, quia panes non habetis? 9 Nondum intelligitis, neque recordamini quinque panum in quinque millia hominum, et quot cophinos sumpsistis? 10 neque septem panum in quatuor millia hominum, et quot sportas sumpsistis? 11 Quare non intelligitis, quia non de pane dixi vobis: Cavete a fermento pharisæorum et sadducæorum? 12 Tunc intellexerunt quia non dixerit cavendum a fermento panum, sed a doctrina pharisæorum et sadducæorum. 13 Venit autem Jesus in partes Cæsareæ Philippi: et interrogabat discipulos suos, dicens: Quem dicunt homines esse Filium hominis? 14 At illi dixerunt: Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis. 15 Dicit illis Jesus: Vos autem, quem me esse dicitis? 16 Respondens Simon Petrus dixit: Tu es Christus, Filius Dei vivi. 17 Respondens autem Jesus, dixit ei: Beatus es Simon Bar Jona: quia caro et sanguis non revelavit tibi, sed Pater meus, qui in cælis est. 18 Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam. 19 Et tibi dabo claves regni cælorum. Et quodcumque ligaveris super terram, erit ligatum et in cælis: et quodcumque solveris super terram, erit solutum et in cælis. 20 Tunc præcepit discipulis suis ut nemini dicerent quia ipse esset Jesus Christus. 21 Exinde cœpit Jesus ostendere discipulis suis, quia oporteret eum ire Jerosolymam, et multa pati a senioribus, et scribis, et principibus sacerdotum, et occidi, et tertia die resurgere. 22 Et assumens eum Petrus, cœpit increpare illum dicens: Absit a te, Domine: non erit tibi hoc. 23 Qui conversus, dixit Petro: Vade post me Satana, scandalum es mihi: quia non sapis ea quæ Dei sunt, sed ea quæ hominum. 24 Tunc Jesus dixit discipulis suis: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me. 25 Qui enim voluerit animam suam salvam facere, perdet eam: qui autem perdiderit animam suam propter me, inveniet eam. 26 Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur? aut quam dabit homo commutationem pro anima sua? 27 Filius enim hominis venturus est in gloria Patris sui cum angelis suis: et tunc reddet unicuique secundum opera ejus. 28 Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo.

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