Matthew 16:21-28 follows the episode of Peter's confession. It is separated from the preceding episode by the phrase "from that time onwards". 17:1 begins another section with the episode of the Transfiguration. The current selection can be divided as follows
21 Jesus speaks of his suffering, death and resurrection 22-23 Peter's misunderstanding 24-28 Jesus' speech about the cross. 24 Discipleship and the Cross 25-26 Saving and Being Lost 27-28 Conclusion: The Son of Man and Judgment
Here, we see Matthew once more rewriting Mark. While Mark keeps the episode of Peter's confession and the first prediction of the passion together, Matthew separates them. In Mark, Peter confessed something that he has not understood. It is a case similar to what the baptized generally experience: one's profession of the faith will have to be deepened through an experience of the cross of Christ, the gradual destruction of one's chldish image of Christ and the dying to self required by baptism. In Mark, the way of the cross goes with the confession of Christ. Matthew breaks the sequence with his introduction of the phrase "From that time onwards". In doing this, he also verbalizes Peter's rebuke to Jesus, drawing attention to the kind of resistance to Jesus that will begin to materialize shortly.
Get Behind Me Satan!
We have seen how Matthew gives prominence to the figure of Peter by the insertions that he makes in the episode of Jesus walking on the sea and the just concluded section on the confession at Caesarea Filippi. Once more in this section we find Peter highlighted: Matthew verbalizes the words of Peter, anticipating the protestations he makes at the Last Supper (26:33-35). There, his protestations of loyalty is rebuffed by the prophecy of his denial. Here, his words of concern get a rebuke. "Get behind me Satan!." In Matthew's gospel, these words refer back to the temptations in the Desert (Mt. 4:1-11), where the Tempter tried to make Jesus show that He is "Son of God" by using his powers for to satisfy his hunger (make stone into bread) and make a spectacular beginning for his ministry (jump from the parapet of the Temple). Peter's words of concern echo the temptations of the Enemy. He has previously confessed Jesus as "Son of the Living God" and was praised for it. Now however, the one who distinguished himself by confessing Jesus as "Son of God" sounds like the one who wishes to obstruct Jesus' work. Thus Jesus' scathing remark: "You are a hindrance (literally: scandal) to me; for you are not on the side of God, but of men."
Given the prominence already vested on Peter, one thinks whether Matthew is here making a jab at those who lead the Churches, warning them about the possibility that through a Peter-like weakness they may actually be the cause of scandal for their Churches. The weakness is here manifested as a wrong idea of the Christ, Son of God. "Son of God" in Matthew is sparingly used: Satan used it (4:3.6), so did the demons in Gadara (8:29). It was the disciples' confession at the conclusion of Matthew 14:22-23 which Matthew has modified to have post-resurrection characteristics. It is confessed by Peter. From here onwards, it will not be used except in the story of the Passion (26:63; 27:40.43). The last time the title occurs is in the lips of the Roman soldiers contemplating Christ hanging on the cross (27:54). In Matthew's gospel, the title "Son of God" cannot be fully understood without the Christ who hangs on the cross. It is a title of glory, power and majesty as in Matthew 14:22-33, but one that is associated with the sacrifice of Good Friday.
The Speech About The Cross
In Matthew 16:24-28, we find the evangelist modifying his source once more. The addresees are no longer the "multitudes with the disciples" as in Mark, but the disciples alone. Here, Jesus associates his disciples closely to his own destiny by restating what he has said in Matthew 10:38-39
he who does not take his cross and follow me is not worthy of me.
He who finds his life will lose it,
and he who loses his life for my sake will find it.
What was said before in the context of ministry and to a selected few (the Twelve disciples) is now stated as a life-style and addressed to all. The "cross" becomes the symbol of the disciple and of a life-style that distinguishes one as Christ's own. The phrase "take up the cross and follow me" anticipates Jesus' own way of the cross (27:32) that passes through the taunts and scornful mockery of Calvary (27:40.42) and to Easter. In the gospel of John, the same phrase is associated with Jesus' hour (Jn. 12:24-26)
Truly, truly, I say to you,
unless a grain of wheat falls into the earth and dies,
it remains alone;
but if it dies, it bears much fruit.
He who loves his life loses it,
and he who hates his life in this world will keep it for eternal life.
If any one serves me, he must follow me;
and where I am, there shall my servant be also;
if any one serves me, the Father will honor him.
The ascetic dimension of the Christian life is inspired by these passages: the following of Christ traditionally labelled from the Latin "sequela Christi" is not for a limited circle of disciples (as the Twelve) but for all.
The Judgment of the Son of Man
The speech about the cross and the life of the disciple is concluded by two statements about the coming of the Son of Man. Here, verse 28 acts as a transition passage to the episode in 17:1. Verse 27 is linked to verse 28 and the previous previous verses by the title "Son of Man"
In the context of Matthew 16:13-28, the title "Son of Man" appears three times, 16:13.27.28. In 16:13 it is to be understood in parallel to the question directed to the apostles "Who do you say that I am?". Previous to this, the title was used in contexts where Jesus presents himself as deprived of security (8:20), having the authority to forgive sins (9:4) as leading a less strict lifestyle compared to the Baptist's (11:19) and as symbolized in a parable as one who sows good seeds (13:37). In two occurences, the title is associated with one who comes (10:23) and as one symbolized in the parable of the wheat and the tares as the one who sends out angels (13:41). By this last, Matthew wants his readers to understand a reference to Jesus by force of 13:37. In the title's occurence in 12:40, a cryptic allussion to the resurrection is made in the sign of Jonah.
The occurences of the title "Son of Man" until this point in the narrative, does not yet refer to suffering and death of Jesus. Except for the cryptic reference in the sign of Jonah (12:40), there is nothing in the above usages that is similar to what Jesus will be declaring openly afterwards. Right after 16:28, the title "Son of Man" will be used either with a glorious sense 1 or with the connotation of one who suffers2. During the interrogation of Jesus before the Sanhedrin, the titles "Son of Man" and "Son of God" will be crucial. Jesus will make the High Priest and the rest of the Sanhedrin understand that "Son of God" is implied in "Son of Man."
(T)he high priest said to him,
"I adjure you by the living God,
tell us if you are the Christ, the Son of God."
Jesus said to him,
"You have said so.
But I tell you,
hereafter you will see the Son of man seated
at the right hand of Power,
and coming on the clouds of heaven." (Matthew 26:63-64)
In this brief exchange, Jesus is actually announcing the beginning of judgment; by the phrase "hereafter", Matthew intends us to understand that in the Passion, Death and Resurrection of Jesus, the judgment of Israel has begun. With the mention of the judgment of the Son of Man in Matthew 16: 27-28 we have an anticipation of the passion narrative. The disciples' attitude towards the cross of Christ will also be the ground for his/her judgment.
See a sample sentence flow of this text from Matthew at the Bible Workshop
