Question
If Anyone Would Come After Me
Matthew 16:13-28
Key Verse 24
Then Jesus said to his disciples,
“If anyone would come after me, he must deny himself
and take up his cross and follow me.”
Read verses 13-16. Where did Jesus take his disciples? (13a) What did Jesus ask his disciples? (13b) Who did the people think Jesus was? (14) How was Peter’s answer different? (15-16) Who do you say Jesus is? What does ‘the Christ’ and ‘the Son of the living God’ mean?
2. Read verse 17-20. Why was Peter blessed? (17) What did Jesus say concerning Peter? (18-19) Why did Jesus warn his disciple not to tell his identity? (20)
3. Read verses 21-23. Why “must” Jesus suffer and be killed and raised? (21) Why did he begin explaining this now? How did Peter respond? (22) How did Jesus rebuke Peter? (23) What does it mean to have in mind the things of God or the things of men?
4. Read verse 24. If anyone would come after Jesus, what must he do? (24) What does it mean to deny yourself? (Mk 10:45; Jn 12:26) To take up his cross? To follow me?
5. Read verses 25-28. Why “must” we follow Jesus the way he prescribes? (25-27) What promise did Jesus give? (27-28)
2011 Summer Bible Conference – Group Study Materials
Manuscript
Biblenote
If Anyone Would Come After Me
Matthew 16:13-28
Key Verse 24
Then Jesus said to his disciples,
“If anyone would come after me, he must deny himself
and take up his cross and follow me.”
Jesus wanted his disciples to know who he is and be firmly established in that truth. When we know who he is, we can understand the nature of his works and the reason for following him. This passage is divided in three parts.
(1) The person of Christ (13-20)
(2) The work of Christ (21-23)
(3) The cost of following Christ (24-28)
1. Read verses 13-16.
ANSWER:
Mat 16:13-16 When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?" 14 They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets." 15 "But what about you?" he asked. "Who do you say I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God."
Where did Jesus take his disciples? (13a)
ANSWER:
Mat 16:13a When Jesus came to the region of Caesarea Philippi...
Caesarea Philippi: 26.08 miles north of the Sea of Galilee.
This region was predominantly Gentile and was associated with many idols.
Jesus wanted to focus on teaching the disciples instead of preaching to the crowd.
This event took place in the summer roughly three months after Peter’s confession in Jn 6:68 and nine months before his crucifixion.
What did Jesus ask his disciples? (13b)
ANSWER:
Mat 16:13b ...he asked his disciples, "Who do people say the Son of Man is?"
Luk 9:18 Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?"
(See above underlined text).
He asked this question as an introduction to a more important follow-up question.
His question was important. It was preceded by a time of solitary prayer (Luk 9:18).
Who did the people think Jesus was? (14)
ANSWER:
Mat 16:14 They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets."
Luk 9:19 They replied, "Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life."
The crowd’s opinion about Jesus.
John the Baptist:
This was a rumor started by Herod Antipas who murdered John the Baptist (Mat 14:10). Out of his guilt and paranoia, Herod felt that Jesus was actually John the Baptist (Mat 14:1-2).
Elijah:
The Jews believed that Elijah would prepare the way for the Messiah (Mal 3:1; 4:5).
Jeremiah:
According to Jewish myths, Jeremiah would come before the Messiah.
One of the prophets:
They believed that Jesus was “one of the prophets” of the past who had “come back to life” (Luk 9:19) but couldn’t decide which one he was.
The people did not know who Jesus really is.
They had a high opinion about Jesus but underestimated him.
Their opinion was that Jesus was just a human, limited in wisdom and power.
Therefore, their opinions were a severe insult to his true identity is God, King and Lord.
People’s opinion today about Jesus is even more confused. They believe that Jesus is a great prophet, teacher, CEO, leader, great miracle worker, great doctor, or superstar.
How was Peter’s answer different? (15-16)
ANSWER:
Mat 16:15-16 "But what about you?" he asked. "Who do you say I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God."
Peter’s answer was correct and theirs was wrong.
Peter acknowledged Jesus as the Christ, the crowds did not. They thought of him as some sort of forerunner of the Christ.
He acknowledged Jesus as the Son of God, they did not. They thought of him as a mere man.
His understanding came from God; the crowd’s understanding came from their own darkened reasoning (17; Jn 1:5; 1Co 2:12, 14; 1:21).
His confession of faith was saving, theirs was not.
Jesus asked, “But what about you?” Through this question:
Jesus sought to test his disciples.
Jesus suggested to them by using the word “but” that they ought not to have the same opinion of him that the people had – that they ought not to be swayed by those opinions. He directed them to formulate an answer that was distinct from what the crowds were saying – an answer that was better and more accurate.
Jesus asked, “Who do you say I am?” This question is so important:
After 3 years with his disciples, Jesus asked this question. This is the final question of phase one of Jesus’ discipleship training.
Jesus asks all of us this same question.
This is the ultimate question of life.
This is the question that determines our eternal destination.
This is the question that determines how we live our life here on earth.
Who do you say Jesus is?
ANSWER:
You are the Christ, the Son of the living God.
This is the confession of faith.
This confession is the essence of Christianity.
Christianity is based on the confession about who Jesus is.
What does ‘the Christ’ and ‘the Son of the living God’ mean?
ANSWER:
Christ means ‘anointed one’ in Greek.
Christ is the equivalent of the Hebrew word “Messiah” (Jn 1:41, 4:25).
Priests (Exo 28:41; Lev 8:12), prophets (1Ki 19:16b) and kings (1Sa 10:1) were anointed in the OT.
Jesus is the Christ. Jesus is the Messiah. Jesus is the Anointed One.
The Messiah was prophesied in the OT (Dan 9:25-26).
God promised to send the Messiah to save people from sin and death (Isa 52:13-53:12).
God promised to establish the eternal kingdom of God through the Messiah (2Sa 7:12-13; Dan 7:13-14; Isa 9:7; Eze 37:25).
God promised forgiveness of sins, eternal life, resurrection, and our eternal inheritance through the Messiah.
Jesus is the Anointed Priest who intercedes for us before God.
Jesus is the Anointed Prophet who proclaims the word of God.
Jesus is the Anointed King who rules us with justice and righteousness.
Jesus is the Christ who saves us from the power of sin and death.
Jesus is the Messiah who gives us eternal life and eternal kingdom.
Jesus is the Son of the living God
Jesus was not only the promised Messiah but also God himself.
The Son of God is essentially equal with God (Jn 5:18; Php 2:6; Heb 1:8-9; 1Jn 5:20).
Jesus is God incarnate; he is the God-man (Jn 1:14).
The deity of Jesus separates him from other religious figures.
Jesus is the Son of the “living” God in contrast to the false Gods (Deu 5:26; 1Sa 17:26; 2Ki 19:4; Psa 42:2; 84:2; Acts 14:15; Rom 9:26; 2Co 3:3; 6:16; 1Th 1:9).
The confession of Peter is set against the paganism and idolatry of Caesarea Philippi.
Application:
Who do you say Jesus is?
Do you believe that Jesus is the Christ and the Son of living God?
2. Read verse 17-20.
ANSWER:
Mat 16:17-20 Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. 19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he warned his disciples not to tell anyone that he was the Christ.
Why was Peter blessed? (17)
ANSWER:
Mat 16:17 Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.
Because God revealed the saving truth about Jesus to him (Mat 13:16; Jn 20:29; Eph 1:3-4).
Who are the really blessed people?
Those who have received the saving revelation of Christ.
Not those who make a lot of money or have a lot of knowledge or power.
This truth changes our value system completely.
This truth changes us entirely into a new creation just as Simon was changed by this truth into Peter. (Simon, having declared who Jesus really is, in turn, is told by Jesus who he really is: “you are Peter,” a new creation in Christ, 2Co 5:17).
Peter confessed that Jesus is the Christ and the Son of the living God.
It was not because Peter had been with Jesus more than others had,
It was not because Peter struggled harder to figure it out on his own than others did.
It was not result of learning something from another human being.
It was because God had opened his heart (his mind and eyes) to this truth.
It was because God had granted this revelation to him (Mat 11:27).
It was the result of the enlightening work of God in his heart.
Why do some people confess Jesus as the Christ and some don’t?
Not because of their human merit but because of divine revelation from God (Phi 1:29; 2Pet 1:1; Act 16:14; Eph 2:8-10; 1Co 4:7).
This truth makes all of us humble before God; it makes us depend on his mercy.
What did Jesus say concerning Peter? (18-19)
ANSWER:
Mat 16:18-19 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. 19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
“on this rock I will build my church”.
The “rock” can be thought to represent:
Jesus himself, the apostles, and/or our confession of faith in Jesus.
Jesus is the foundation of the church (1Cor 3:11).
The apostles and prophets are the foundation of the church (Eph 2:20).
The truth about Jesus that Peter confessed and faith in that truth are the foundation of the church (1Co 15:1-2).
The word “church” here refers to people rather than a building or structure. It refers to the community of people called out from the world to be Christ’s possession.
“the gates of Hades will not overcome it”
In the city gates of ancient times the courts of justice were held, business was transacted and public affairs were discussed (Pro 24:7). The “gates” of Hades therefore, refers to the plots, power, council, and scheme of Satan:
Gates are not weapons. Gates are used to protect the people inside or, in the case of prisons, to hold the people in.
The gates refer to something that's going to try to keep the church captive.
“Hades”: This refers to the place of the dead, realm of the dead and of the grave.
“Will not overcome it.”
The gates of Hades will not overpower, overcome, hold in, conquer the church.
Satan will try to kill Christians, destroy the church.
But the gates of Hades cannot hold it in or overcome it.
It wasn't possible for death to hold Christ and it isn't possible for death to hold us (Acts 2:24; 1Co 15:55-57).
When Christ builds the church, it is invincible.
“I will give you the keys of the kingdom of heaven”
The “keys” of the kingdom are a metaphor for the power to open or shut the way for people to be admitted into God’s kingdom (Isa 22:22; Rev 1:18; 3:7).
Peter opened the doors of the kingdom to the Jews and later to the Gentiles by his inspired preaching at Pentecost and later at Cornelius’ house (Act 2:14-38; 10:44-47; 15:7).
The proclamation of the gospel is the key by which the door of heaven is opened.
Peter also, in and through the Holy Spirit, shut the door of the kingdom to intruders such as Annas and Sapphira and Simon the Sorcerer (Act 5:9; 8:21).
“whatever you bind on earth will be bound in heaven”
“whatever you loose on earth will be loosed in heaven”
Binding and loosing is a Jewish term found only in Matthew’s Gospel, a Gospel written for the Jews:
Binding means to forbid something.
Loosing means to permit something.
Jesus may have been speaking here to Peter as representative of the apostles concerning their authority. He says the same thing to all of them later in Mat 18:18.
Jesus promises here that he will give his apostles authority and wisdom to set right boundaries for his church and use them to lay down the correct rules for people to abide by. An example of this is the decree of the Jerusalem council in Acts 15:23-29.
Why did Jesus warn his disciple not to tell his identity? (20)
ANSWER:
Mat 16:20 Then he warned his disciples not to tell anyone that he was the Christ.
Because he did not want to be hindered from finishing his work.
The Jews thought of the Messiah as political king; they regarded the one whom God promised to send from David’s line (Mat 22:43-46; Mat 20:20-23; Acts 1:6; Jn 1:49; 2Sa 7:12-16) as a political king who would restore their nation to the glory, power and prosperity it had in the times of David, overthrowing Rome and regaining its dominion over the surrounding Gentile nations.
Peter’s strong reaction in verse 22 was due in part to this idea that the Messiah would be mounted on a conquering horse rather than on a shameful cross.
If Jesus allowed the disciples to freely speak of him as the Messiah:
The people might attempt to make him king by force (Jn 6:15).
His public ministry as spiritual Messiah might be obstructed, derailed or even shut down by the political fervor of the people.
It might inflame the jealousy and opposition of the Jewish leaders or even of the Romans and bring about his death prematurely.
Peter was not the only one, of course, who believed that Jesus was the Christ. This is evidenced by the fact that Jesus warned the whole group not to reveal his identity.
3. Read verses 21-23.
ANSWER:
Mat 16:21-23 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. 22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!" 23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men."
Why “must” Jesus suffer and be killed and raised? (21)
ANSWER:
Mat 16:21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life.
It was the prophesied work of the Messiah (Isa 53:3-12).
His suffering, death and resurrection were not an accident (Acts 2:23).
These were the eternal redemptive plan of God (Rev 13:8; 2Ti 1:9; Tit 1:1-2).
These were all prophesied and fulfilled in Jesus.
It was because of the sin of men.
All men have sinned and fall short of the glory of God (Ro 3:23; 1Ki 8:46; Psa 14:3; Ecc 7:20; 1Jo 1:8).
God is holy (without sin), it is impossible for him to accept any kind of sin (Hab 1:13; Psa 5:5).
Whoever sins has to die because the wages of sin is death (Ro 6:23; Psa 37:38).
Because of sin, all men are born under the curse and wrath of God (Ro 5:12, 19; Jn 3:36).
Because of sin, man is destined to die and will face eternal judgment (Heb 9:27; Mal 4:1; 2Th 1:8-9).
Because of man’s sin, Jesus, the Lamb of God, must suffer, be killed and be raised to pay the penalty of sin and take it away (Jn 1:29).
It was because of the love of God.
God hates sin but loves sinners (it is beyond our imagination) because he is love (1Jn 4:8; Eze 33:11; 2Pe 3:9; Isa 30:18).
Because of God’s love for sinners, his curse and wrath were placed upon Jesus when he suffered and was killed (Isa 53:3-6; 2Co 5:21; Gal 3:13).
Because God’s love conquered sin on the cross, whoever believes in Jesus shall not perish but have eternal life (Jn 3:16).
In summary:
Jesus’ suffering and death are the ultimate evidence of God’s faithfulness.
Jesus’ suffering and death are the ultimate evidence of God’s wrath for sin of men
Jesus’ suffering and death are the ultimate evidence of God’s love for sinners.
Jesus’ resurrection is the ultimate evidence of God’s victory over the sin of men.
Why did he begin explaining this now?
ANSWER:
The words “from that time on” indicate that Peter’s confession marked a distinct turning point in his teaching. They had completed phase one of his discipleship program. Their faith in him as the promised Messiah was now firmly established.
Jesus had begun phase two of his discipleship school. He began teaching them what kind of Messiah he was and what he must do.
He wanted them to know that he was a spiritual Messiah with a spiritual mission to save the world from sin.
The disciples were hoping for an earthly Messiah and Jesus needed to correct this idea.
He wanted them to know that, in order to accomplish his mission as spiritual Messiah, he must suffer and die and rise from the dead.
After understanding the identity of Jesus, we can understand the work of Messiah.
Without knowing the identity of Jesus, no one will understand his work on the cross.
How did Peter respond? (22)
ANSWER:
Mat 16:22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!"
Peter began to “rebuke” Jesus.
A mere human being was rebuking God himself.
This is what we are doing when we disagree with the Word of God.
He said, “This shall never happen to you!”
Literally, he said, ’mercy on you‘.
This implied, ‘May God have mercy on you so this never happens.’
How did Jesus rebuke Peter? (23)
ANSWER:
Mat 16:23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men."
He said, “Get behind me, Satan!”
Jesus knew there was a satanic purpose in discouraging him from carrying out his mission to go to the cross.
Jesus would not allow that purpose to succeed.
Satan acted through Peter:
Previously, Peter was the rock for Christ’s church, but now he was the rock for Christ’s stumbling.
Previously, Peter had spoke as a messenger of God, but now he spoke as a messenger of Satan.
As the spokesman of Satan, Peter tempted Jesus not to go the crazy way of the cross but the “smarter” and “easier” way – the way of glory without sufferings and death.
Peter showed his concern for his master; he was being compassionate; he was being a nice guy.
But spiritually speaking, Peter showed that he was human-centered, not God-centered.
Human-centered thinking can be satanic. (What a shocking truth!)
What does it mean to have in mind the things of God or the things of men?
ANSWER:
Jesus exposed how Peter came into this satanic way of thinking.
Peter didn’t make a deliberate choice to reject God and embrace Satan.
He simply let his mind settle on the things of men (not the things of God).
The KJV uses the word savor. It reads, “...for thou savorest not the things that be of God”. The word connotes that Peter cherished and had affection for the thoughts that occupied his mind.
Satan took advantage of this.
A Sincere heart coupled with man-centered thinking can make an instrument of Satan.
The things of God are:
God centered, God-pleasing, God-planned, God-glorifying thoughts, and thoughts focused on God’s eternal redemptive plan.
The things of men are:
Man-centered, man-pleasing, and man-glorifying thoughts.
They are thoughts that have nothing to do with God and his eternal redemptive plan.
They are thoughts that hinder God’s eternal redemptive plan.
The importance of the words we speak:
What comes out of our mouth is from the accumulation of what we have been thinking (Mat 12:34-35). What you are talking about shows what you have been thinking about.
What are you talking about with others? What are you thinking about lately?
Is it God-centered or men-centered?
4. Read verse 24.
ANSWER:
Mat 16:24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me.
If anyone would come after Jesus, what must he do? (24)
ANSWER:
Mat 16:24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me.
(See the underlined Bible text above).
To come to Jesus is to receive and keep on receiving forever and ever.
Receiving his grace, love, mercy, wisdom, power, glory, kingdom
To come to Jesus is to give up, to sacrifice, to suffer and to die.
Denying himself, taking up his cross and following him.
Paradoxical biblical truth:
There is giving up before receiving. There is a cross before the crown.
There is suffering before the glory. There is sacrifice before the reward.
There is pain before the gain.
Jesus gave these words, not just to his disciples, but to the crowds (Mk 8:34); he spoke this to anyone who genuinely wanted to follow (come after) him.
If anyone wants to be a true disciple; if anyone wants to be a Christian. If anyone wants to follow Jesus; if anyone wants to come to Christ.
If anyone wants to go where he is going and be with him eternally; if anyone wants to go to heaven; if anyone wants to be saved; if anyone does not want to go to hell and suffer eternally.
Jesus gave here the conditions that “must” be met (not optional) in order to come after him:
He declared this to those who wanted to come after him but without cost, without paying the price, without going in his difficult path.
He declared it to those who agreed with Peter (Satan), thinking that the way of the cross was a crazy and foolish, losing way.
He declared it to those who wanted to be his disciple on their own terms – to come after him their own way, following him according to their own rules and have the best of both worlds.
What does it mean to deny yourself? (Mk 10:45; Jn 12:26)
ANSWER:
Mar 10:45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
Jn 12:26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
It means to stop following the desires and thoughts of our corrupted, natural self.
It means:
Turning away from self-centered, sinful living in all areas.
Turning to the Lord Jesus in faith, relying on him and the power of his blood for strength rather than ourselves.
Putting off our old self (Eph 4:22; 1Pe 2:11).
Killing our earthly nature and its behaviors (Col 3:5; Gal 5:24; Ro 8:13).
Dethroning ourselves and making Jesus our king (Jn 3:30; 1:27).
Denying ourselves is absolutely necessary:
Because our flesh, our natural self, is totally corrupted.
Because nothing is good in us (that is, in our sinful nature, Ro 7:18).
Because we are nothing, not worthy of God’s grace, having nothing to boast about before God (Gal 6:3; 2Cor 12:11; Ro 3:24).
Denying ourselves practically means:
To give up living for ourselves entirely, giving up everything (Luk 14:26, 33; Gal 2:20) – to say “no” not just some isolated problem behavior or thing but to our entire self-life (Tit 2:11-13).
To stop serving our earthly desires for money, fame, knowledge.
To give up longing for a better life in this world.
To positively serve the Lord and his mission (Mar 10:45; Jn 12:26) and to love and serve the precious ones for whom Christ died (1Jn 3:16; Jn 21:17; Mat 28:19-20).
To take up his cross?
ANSWER:
It means to bear all the costs that come with being a follower of Christ.
The cross was an instrument of degrading, torturous, slow execution
Those to whom Jesus spoke knew of crucifixion. Thousands were crucified by the Romans during Jesus’ time. Crucifixion was done publicly to deter rebellion and gross violation of Roman law.
Criminals had to carry their cross bar to the place of crucifixion (Jn 19:17; Luk 23:26).
Taking up our cross thusly entails:
Walking down death row; moving toward our martyrdom.
Carrying all our burdens daily (Luk 9:23), discharging all our duties as citizens of this world and servants of Christ, bearing all the difficulty, affliction and shame that come in the path of duty through the strength he provides.
Being willing to lay down our life for our brother/sister in Christ and all those whom he called us to serve (1Jn 3:16; Jn 21:17-18).
Embracing suffering, rejection, persecution, reproach, shame, even martyrdom for Jesus (Php 3:10; 2Co 5:14-15; 2Ti 3:12).
To follow me?
ANSWER:
It means to submit to Jesus, obey Jesus, imitate Jesus, walk as Jesus walked (1Jn 2:6)
Follow him in his obedience and in his example.
Follow him in every area of our life; let him be in the driver's seat, not ourselves.
Follow his teachings and words, rather than our own wisdom and ideas.
Follow his commandments out of love and gratitude for our salvation.
Follow him, being willing to suffer and die for him and other believers.
In Summary:
A disciple’s life is not one of self-promotion, self-affirmation, or self-indulgence.
A disciple’s life is not one of fulfilling our own dreams.
A disciple’s life is not one of achieving success in this world, or improving our self-image to feel better.
A disciple’s life is all about self denial, death to self and loyal dependence, obedience and surrender to Jesus.
5. Read verses 25-28.
ANSWER:
Mat 16:25-28 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. 28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom."
Why “must” we follow Jesus the way he prescribes? (25-27)
ANSWER:
Mat 16:25-27 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done.
Because this is the only way to receive eternal life.
Verse 25 begins with the word “For” which means because. This word connects verse 24 with 25. It tells us that a person “must” follow Jesus in the manner he prescribes in verse 24 because his salvation depends on it: “for [because] whoever wants to save his life will lose it”.
The only way to for a person to find eternal life is to follow Jesus in the manner he prescribes in verse 24, the way of the cross. There is no other way. It is not optional.
“whoever wants to save his life will lose it, but whoever loses his life for me will find it.”
This verse teaches that:
We cannot have both Jesus and the world; we must choose between the two.
The only way to find one’s life is to lose it by following Jesus. We cannot have (resurrection) life without dying first.
You will never have life until you first lose it, until you first walk in the way of the cross (death) with Jesus.
Whoever seeks to preserve his life of ease, comfort and self-indulgence will lose his eternal soul.
Whoever seeks to avoid the path of self-denial, suffering and cross will lose his eternal soul.
But whoever gives up his earthly physical life, denies himself, bears the cross, and follows in obedience to the Lordship of Christ will save his eternal soul.
“What good will it be for a man if he gains the whole world, yet forfeits his soul?”
To “gain the whole world” means to get possession of what you want even if it is a small thing.
What does it matter to have comfort, popularity, beauty, success or power if you don’t have true life? Ask Solomon. It’s empty, meaningless (Ecc 1:2).
Rejecting the way of Jesus is the same forfeiting one’s soul. It means losing everything.
What promise did Jesus give? (27-28)
ANSWER:
Mat 16:27-28 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. 28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom."
He promised that he’s coming back.
Jesus came the first time as savior.
Jesus will come the second time as judge.
He is coming back with his Father’s glory.
He is coming back with power.
He is coming back with a reward for his disciples.
He promised that some of his disciples would see him “coming in his kingdom”.
Jesus knew that the time of his return in glory was far in the future, that his disciples would not live to see it.
But he promised that some of them (Peter, James, John) would see a preview of him “coming in his kingdom” at the transfiguration (Mat 17:2).
These three were chosen to witness this event because they were going to suffer the most and needed the most encouragement and heavenly vision of the Lord Jesus in order to persevere.
Following Jesus doesn’t just mean a life of death and crosses.
Jesus speaks of his return in glory with his reward in order to give us reason to follow him his way and participate in his remaining sufferings.
Jesus promises to show to those who love him and obey his word, a preview of his glory – to open our eyes to who he that we may be his true worshippers, finding him as the fountain of our joy and strength, the one worthy of our life’s investment and sacrifice (Jn 16:14; 14:21; 17:24, 26; Mat 13:44).
In Conclusion, Jesus is the Christ. Jesus is the Son of the living God. Jesus is Savior. Jesus is Lord. Jesus is God. Following Jesus is the only way to find life. He is glorious, the one worthy of our life’s investment in following him. May God reveal of his Son to us that we may follow him in his prescribed way in this life and have eternal life and glory in his kingdom! Amen
“Philip, Herod’s son who ruled this district (4 B.C.—A.D. 34), rebuilt the ancient pagan worship center of Paneion and named it after Caesar Augustus. It was called Caesarea Philippi to distinguish it from Caesarea on the Mediterranean seacoast.” (Robert B. Hughes, Tyndale Concise Bible Commentary, Pg 412)
Click here to view the Google Map: HYPERLINK "http://maps.google.com/maps/ms?msa=0&msid=201273388712707848915.0004a7a75edc12b84829d" Map. The map shown below was created by Bible Mapper version 3.0 by David P. Barrett. (C) 2005-2008 (http://www.biblemapper.com). No copyright restrictions are placed on any maps created with Bible Mapper. More geographical detail: “Located in northern Palestine on the lower range of Mt. Hermon, the site had several features that contributed to its development. At an elevation of 340 m. (1100 ft.) above sea level, it had a commanding view of the fertile Huleh Valley to the southwest. Situated on the east-west highway that ran from Tyre to Damascus, it was tied into the international trade route system.” (David Noel Freedman, Eerdmans dictionary of the Bible, Pg 207)
“Greek settlers named the site Paneion (also spelled Paneas and Panias) after the Greek god Pan; the surrounding territory was also known as Paneas. Niches were cut in the face of the bluff and around the cave, recognized as the sanctuary or dwelling place of the deity, and dedicated to “Pan and the Nymphs.” According to Josephus, the region was given to Herod by Caesar Augustus in 20 B.C.E. Herod in turn constructed a beautiful white marble temple dedicated to Augustus, and it most likely became the focal point of the cultic precinct.” (David Noel Freedman, Eerdmans dictionary of the Bible, Pg 208)
Jesus lost his Galilean followers after the feeding of the 5,000 (Jn 6:66) and the religious leaders were uniting against him (Mat 16:1). Jesus chose to teach his disciples the secret of his identity in a place that was far from the reach of his adversaries and from the demanding crowds.
Peter’s confession in Jn 6:68 took place near the Passover (Jn 6:4), one year before Jesus’ crucifixion. It also took place the day after the feeding of the 5,000 which is also described in Mat 14:15-21. The time difference between Mat 14:15-21 and Mat 16:13 is not known precisely: “It is much disputed whether the journey to Cæssrea Philippi, and the Transfiguration, followed immediately upon the miracle at Bethsaida, or whether an interval elapsed during which He may have journeyed in other directions. The connection of the narratives does not decide it.” (Samuel James Andrews, The life of Our Lord upon the earth: considered in its historical, chronological, and geographical relations, Pg 316). Samuel Andrews, Alfred Edersheim (in Life and Times of Jesus the Messiah), John William McGarvey (in The Fourfold Gospel) and others place Peter’s confession in the summer before Jesus’ crucifixion.
Morris takes a different position: “John had made a profound impression, and apparently there were some who thought that his death at the hands of Herod could not be the last of him.” (Leon Morris, The Gospel according to Matthew, Pg 420)
“Why Matthew singles out Jeremiah among the ancient prophets whose return was awaited is a matter of conjecture...” (Rudolf Schnackenburg, The Gospel of Matthew, Pg 158) “Jeremiah may have been considered because, according to Jewish legend, he was "immortal" (his death is not mentioned in Scripture)—thus, like Elijah, he did not die but was taken to heaven.” (Bruce B. Barton, Life Application New Testament Commentary, Pg 75) “Perhaps, too, those who held this view remembered Jeremiah’s prophecies of doom and held that Jesus was Jeremiah all over again because of what he had to say about the future of the nation (cf. 11:21-24). There is Jewish teaching that Jeremiah will come, together with Isaiah, before the coming of the End (2 Esdr. 2:18)...” (Leon Morris, The Gospel according to Matthew, Pg 420) “In the apocryphal book of 2 Maccabees (2:4-8), Jeremiah is said to have taken the Ark of the Covenant and the altar of incense out of the Temple and hidden them on Mount Nebo in order to preserve them from desecration and destruction by the Babylonians. Some Jews thought that before the Messiah returned to establish His kingdom, Jeremiah would return to earth and restore the Ark and the altar to their proper places in the Temple. The same apocryphal book pictures a white-bearded Jeremiah handing a golden sword to the great Jewish hero Judas Maccabaeus to use in overthrowing the Greeks (15:12-16).” (John F. MacArthur, Jr., Matthew 16-23: New Testament Commentary, Pg 19) “Some said that Jesus was one of the prophets, perhaps Jeremiah (Matt. 16:14). Jeremiah was “the weeping prophet,” and Jesus was a Man of sorrows; so there is a definite parallel. Jeremiah called the people to true repentance from the heart, and so did Jesus. Both men were misunderstood and rejected by their own people, both condemned the false religious leaders and the hypocritical worship in the temple, and both were persecuted by those in authority.” (Warren W. Wiersbe, The Wiersbe Bible Commentary: The Complete New Testament, Pg 113)
“The disciples answered Jesus’ question with the common view that Jesus was one of the great prophets who had come back to life. This belief may have stemmed from Deuteronomy 18:18, where God said he would raise up a prophet from among the people.” (Bruce B. Barton, Life Application New Testament Commentary, Pg 75)
The same effect is achieved by the emphasis Jesus put on the word “you” in his question: “But what about YOU?” The word is emphasized by its placement as the first word in his question in the Greek: ὑμεῖς [YOU]δὲ [BUT]τίνα με λέγετε εἶναι;
In verse 18, the word Jesus used for “Peter” is Πέτρος petros but the word for “rock” is πέτρᾳ petra. The word petra means “a (mass of) rock”. If Jesus had meant that Peter was the “rock” on which the church was built, would he not have used the word petros rather than petra? But, on the other hand, the emphatic word “this” naturally refers to its nearest antecedent which, in this case, is Peter. So this can refer to Peter as a representative of the apostles, Peter’s faith or confession, the truth of his confession, etc. MacArthur writes, “It therefore seems that in the present passage Jesus addressed Peter as representative of the Twelve. In light of that interpretation, the use of the two different forms of the Greek for rock would be explained by the masculine petros being used of Peter as an individual man and petra being used of him as the representative of the larger group.” (John F. MacArthur, Jr., Matthew 16-23: New Testament Commentary, Pg 28) Contrary to the claims of the Roman Catholic Church, Jesus was not establishing Peter here as the first of a line of Popes (“apostolic succession”).
The word “church” in verse 18 comes from G1577 ἐκκλησία ekklesia (ek-klay-see'-ah). It is a concatenation of two words G1537 ἐκ ek (ek) meaning “out” and G2564 καλέω kaleo (kal-eh'-o) meaning “call”. So the word means, “1. (properly) a "calling out"; 2. (concretely) a called out assembly of citizens; 3. (specifically, of Christ) the community of the Redeemed of Christ whether being on earth or in heaven or both {used only of people, not a location, structure, etc. Of Christ, used only of the Redeemed, not of the unredeemed in their midst}” (Jonathan Kristen Mickelson, Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries)
Source: Leon Morris, The Gospel according to Matthew, Pg 426. “The phrase to bind and to loose was often used by the Jews... Thus they said about gathering wood on the Sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it.” (Albert Barnes, Barnes' New Testament notes, exposition of Mat 16:19)
The word translated “stumbling block” is actually better translated “snare”. The AMP reads, “You are in My way [an offense and a hindrance and a snare to Me];” The word is from G4625 σκάνδαλον skandalon (skan'-dal-on) which means, “1. a trap-stick (bent sapling); 2. (concretely) a snare; 3. (figuratively) a cause of displeasure or sin” (Jonathan Kristen Mickelson, Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries)
The word comes from G5426 φρονέω phroneo (fron-eh'-o). One definition for this word is: “intensively to interest oneself in (with concern or obedience): - set the affection on” (James Strong, S.T.D., LL.D., Strong's Exhaustive Concordance, 1890).
“Not many years before Jesus and the disciples came to Caesarea Philippi, 100 men had been crucified in the area. A century earlier, Alexander Janneus had crucified 800 Jewish rebels at Jerusalem, and after the revolt that followed the death of Herod the Great, 2,000 Jews were crucified by the Roman proconsul Varus. Crucifixions on a smaller scale were a common sight, and it has been estimated that perhaps some 30,000 occurred under Roman authority during the lifetime of Christ.” (John F. MacArthur, Jr., Matthew 16-23: New Testament Commentary, Pg 49)
Christ is the source of power to carry our crosses. See 1Pe 4:11b; 1Jn 5:3-4; Mat 11:30.