King James Version
Matthew 16
28 verses with commentary
The Pharisees and Sadducees Demand a Sign
The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
The Leaven of the Pharisees
And when his disciples were come to the other side, they had forgotten to take bread.
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They had forgotten to take bread (ἐπελάθοντο ἄρτους λαβεῖν)—the verb epilanthanomai means 'to neglect, overlook.' This physical forgetfulness sets up Jesus's rebuke about spiritual forgetfulness. The disciples crossed the Sea of Galilee without provisions, yet immediately after witnessing two miraculous feedings (5,000 and 4,000), they worried about physical bread.
This incident becomes Jesus's teaching moment about the 'leaven of the Pharisees and Sadducees' (v. 6)—false teaching that corrupts like yeast. Their material concern blinds them to the spiritual lesson, a pattern Jesus repeatedly confronts in His disciples' thick-headedness.
This incident becomes Jesus's teaching moment about the 'leaven of the Pharisees and Sadducees' (v. 6)—false teaching that corrupts like yeast. Their material concern blinds them to the spiritual lesson, a pattern Jesus repeatedly confronts in His disciples' thick-headedness.
Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
And they reasoned among themselves, saying, It is because we have taken no bread.
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They reasoned among themselves (διελογίζοντο ἐν ἑαυτοῖς)—dialogizomai means 'to debate, consider, calculate.' The disciples engaged in faithless calculation, missing Jesus's point entirely. Their whispered discussion reveals hearts focused on logistics rather than listening to their Master.
Because we have taken no bread—they interpreted Jesus's warning about 'leaven' (v. 6) as criticism for their forgetfulness, demonstrating how anxiety produces misinterpretation. When we're preoccupied with our failures and needs, we mishear God's actual message. This echoes Israel in the wilderness, constantly doubting provision despite repeated manna.
Because we have taken no bread—they interpreted Jesus's warning about 'leaven' (v. 6) as criticism for their forgetfulness, demonstrating how anxiety produces misinterpretation. When we're preoccupied with our failures and needs, we mishear God's actual message. This echoes Israel in the wilderness, constantly doubting provision despite repeated manna.
Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
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O ye of little faith (ὀλιγόπιστοι)—oligopistos, Jesus's signature rebuke in Matthew (6:30, 8:26, 14:31), literally 'little-faiths.' Not faithless (apistos), but stunted, immature faith that knows truth yet fails to apply it. Jesus perceived (γνούς) their whispered reasoning—divine omniscience sees anxious hearts.
Why reason ye among yourselves, because ye have brought no bread? Jesus exposes their faithless logic. After feeding thousands, worrying about one meal reveals profound spiritual blindness. The question format emphasizes the absurdity: 'Why are you calculating when you've witnessed divine multiplication?' This prepares for verses 9-10's reminder of recent miracles.
Why reason ye among yourselves, because ye have brought no bread? Jesus exposes their faithless logic. After feeding thousands, worrying about one meal reveals profound spiritual blindness. The question format emphasizes the absurdity: 'Why are you calculating when you've witnessed divine multiplication?' This prepares for verses 9-10's reminder of recent miracles.
Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
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Do ye not yet understand, neither remember (οὔπω νοεῖτε, οὐδὲ μνημονεύετε)—noeō means 'perceive, comprehend,' while mnēmoneuō means 'call to mind, recall.' Jesus demands both theological comprehension and historical memory. Forgetting God's works produces unbelief; remembering them builds faith.
The five loaves of the five thousand, and how many baskets ye took up? Jesus references Matthew 14:17-20—five barley loaves became abundant provision, with twelve baskets of fragments remaining. The specific numbers matter: multiplication beyond need, not mere sufficiency. The question format forces disciples to actively recall, making memory a spiritual discipline essential for faith.
The five loaves of the five thousand, and how many baskets ye took up? Jesus references Matthew 14:17-20—five barley loaves became abundant provision, with twelve baskets of fragments remaining. The specific numbers matter: multiplication beyond need, not mere sufficiency. The question format forces disciples to actively recall, making memory a spiritual discipline essential for faith.
Neither the seven loaves of the four thousand, and how many baskets ye took up?
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Neither the seven loaves of the four thousand—Jesus cites the more recent miracle (Matthew 15:32-39), only one chapter earlier. Seven loaves fed 4,000 Gentiles (in the Decapolis region), with seven baskets (spuridas—large hampers, different word than v. 9) remaining. The repetition of miracle-memory underscores that God's provision isn't one-time but patterned, reliable, reproducible.
Two feedings, different numbers, same principle: Jesus multiplies insufficient resources into abundant provision. The escalation (first 5,000, then 4,000; first Jews, then Gentiles) reveals the universal scope of His provision. The disciples' forgetfulness is therefore doubly inexcusable—they've seen this twice in recent weeks.
Two feedings, different numbers, same principle: Jesus multiplies insufficient resources into abundant provision. The escalation (first 5,000, then 4,000; first Jews, then Gentiles) reveals the universal scope of His provision. The disciples' forgetfulness is therefore doubly inexcusable—they've seen this twice in recent weeks.
How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
Peter's Confession of Christ
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
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Jesus' question 'Whom do men say that I the Son of man am?' introduces the crucial identity question. The phrase 'Son of man' (from Daniel 7:13) carries messianic implications while emphasizing His humanity. This question forces confrontation with Christ's identity—the central issue of Christianity. Reformed Christology emphasizes that right understanding of Christ's person is foundational to salvation. Various opinions about Jesus (as there are today) all fall short unless one recognizes His deity and messianic office.
And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
He saith unto them, But whom say ye that I am?
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Jesus personalizes the question: 'But whom say ye that I am?' The shift from 'men' to 'ye' demands personal commitment, not merely reporting others' opinions. Salvation requires personal faith in Christ, not secondhand religion. Reformed theology emphasizes that each person must individually trust Christ—there's no salvation by proxy or tradition. This question confronts every generation: intellectual acknowledgment of Christ's existence differs radically from personal faith in His lordship and deity.
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
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Peter's confession 'Thou art the Christ, the Son of the living God' is Christianity's bedrock declaration. 'Christ' (Greek 'Christos,' Hebrew 'Messiah') identifies Jesus as God's Anointed One. 'Son of the living God' affirms His deity—not merely a prophet but God incarnate. Reformed doctrine sees here the core of saving faith: Jesus is both Messiah (fulfilling Old Testament prophecy) and divine Son (worthy of worship). This confession distinguishes Christianity from all other religions and defines orthodoxy.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
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Jesus declares Peter 'blessed' because this revelation came from 'my Father which is in heaven,' not human reasoning. Saving knowledge of Christ is divinely revealed, not humanly achieved. Reformed doctrine's emphasis on divine initiative in salvation finds clear support here—natural man cannot discover Christ's true identity through intellect alone. The Father's revelation through the Holy Spirit enables recognition of Jesus as Lord (1 Corinthians 12:3). This verse demolishes any notion of salvation by human wisdom or effort.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Peter: this name signifies a rock
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Jesus makes pivotal declaration: 'And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it' (Greek: σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, 'you are Peter, and upon this rock I will build my church'). The word play: Πέτρος (Peter, masculine) and πέτρα (rock, feminine). Debate exists whether 'rock' is Peter himself, Peter's confession, or Christ. The 'church' (ἐκκλησία) is Jesus' assembly, not institutional religion. 'Gates of hell' (πύλαι ᾅδου) represent death's power - the church will endure despite persecution and martyrdom. 'Prevail' (κατισχύω) means 'overcome, have strength against' - death cannot destroy Jesus' church.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
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Jesus gives Peter 'the keys of the kingdom of heaven,' symbolizing authority to open gospel access. At Pentecost, Peter unlocked the kingdom for Jews (Acts 2) and Gentiles (Acts 10). The 'binding and loosing' terminology reflects rabbinic authority to declare what's forbidden or permitted. Reformed interpretation sees this as apostolic authority in gospel proclamation, not papal succession. What the apostles bound/loosed in preaching God's Word would be ratified in heaven—their gospel message carries divine authority.
Then charged he his disciples that they should tell no man that he was Jesus the Christ.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
Jesus Foretells His Death
From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
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Jesus begins revealing His approaching suffering, death, and resurrection—core gospel events. The phrase 'began to shew' indicates this teaching continues through the Gospels. Reformed soteriology emphasizes the necessity of Christ's suffering: God's justice required payment for sin, accomplished through the cross. Jesus 'must' (Greek 'dei'—divine necessity) suffer because God's redemptive plan demanded it. The mention of resurrection shows death isn't defeat but the path to victory over sin and death.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. Be: Gr. Pity thyself
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Peter's rebuke 'Be it far from thee, Lord: this shall not be unto thee' reveals well-meaning but satanic opposition to God's will. The Greek 'hileos' means 'God be merciful/gracious to you,' essentially 'God forbid!' Peter's love for Jesus led him to oppose the cross—and thereby oppose salvation itself. Reformed theology recognizes that even believers can speak against God's purposes when trusting human wisdom over divine revelation. The cross was essential; opposition to it, however loving, served Satan's purposes.
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
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Jesus' rebuke 'Get thee behind me, Satan' reveals how Peter's well-meaning resistance to the cross served Satan's purposes. Peter's confession in verse 16 came by divine revelation; his rebuke here comes from human reasoning. Reformed theology recognizes that even believers can speak for the adversary when resisting God's will. The phrase 'thou art an offence unto me' (Greek 'skandalon'—stumbling block) shows Peter's words tempted Jesus away from the cross. 'Thou savourest not the things that be of God, but those that be of men' distinguishes divine and human wisdom.
Take Up Your Cross
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
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Jesus defines discipleship costs: 'If any man will come after me, let him deny himself, and take up his cross, and follow me' (Greek: εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι, 'if anyone wishes to come after me, let him deny himself and take up his cross and follow me'). Three imperatives: (1) 'deny himself' (ἀπαρνέομαι) - refuse self as ultimate authority; (2) 'take up cross' - embrace suffering, even martyrdom; (3) 'follow me' - obedient discipleship. The cross wasn't yet crucifixion symbol but Roman execution method. Jesus demands radical self-surrender, anticipating His own death.
For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
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Jesus presents discipleship paradox: 'For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it' (Greek: ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν, 'for whoever wishes to save his life will lose it'). The word ψυχή means both 'life' and 'soul.' Those clinging to physical life, comfort, and self-interest will lose eternal life. Those surrendering life 'for my sake' (ἕνεκεν ἐμοῦ) - willing to die for Christ - will find true life. This is complete reversal of natural self-preservation instinct. True life comes through death to self.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
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Jesus poses ultimate value question: 'For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?' (Greek: τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ, 'for what will a person be profited if he gains the whole world but forfeits his soul?'). The verb κερδήσῃ ('gain') is business term - profitability analysis. Total material success ('whole world') cannot compensate for soul loss. The soul's value is infinite; nothing can purchase it back once forfeited. This establishes ultimate economics - eternal realities outweigh temporal gains.
For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
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For the Son of man shall come in the glory of his Father with his angels (μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ)—The future μέλλει ἔρχεσθαι ('is about to come') declares certain future reality. Jesus identifies Himself as 'the Son of Man' (ὁ υἱὸς τοῦ ἀνθρώπου), the Danielic figure who receives eternal dominion (Daniel 7:13-14). Coming ἐν τῇ δόξῃ ('in the glory') shows His second coming will be radically different from His first—not humble obscurity but radiant majesty. He comes μετὰ τῶν ἀγγέλων αὐτοῦ ('with His angels'), demonstrating sovereign command over angelic hosts.
And then he shall reward every man according to his works (καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ)—The verb ἀποδίδωμι (apodidōmi, 'to give back, to render, to recompense') indicates just recompense. Each (ἕκαστος) individual receives reward κατὰ τὴν πρᾶξιν ('according to the practice/deed'). This isn't salvation by works but reward according to works (1 Corinthians 3:12-15; 2 Corinthians 5:10). Christians are saved by grace through faith but judged for rewards based on faithful stewardship.
And then he shall reward every man according to his works (καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ)—The verb ἀποδίδωμι (apodidōmi, 'to give back, to render, to recompense') indicates just recompense. Each (ἕκαστος) individual receives reward κατὰ τὴν πρᾶξιν ('according to the practice/deed'). This isn't salvation by works but reward according to works (1 Corinthians 3:12-15; 2 Corinthians 5:10). Christians are saved by grace through faith but judged for rewards based on faithful stewardship.
Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
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Verily I say unto you, There be some standing here, which shall not taste of death (ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσωνται θανάτου)—The solemn ἀμήν (truly, verily) introduces weighty truth. The phrase οὐ μὴ γεύσωνται θανάτου ('will never taste death') uses the strongest Greek negative, guaranteeing some present will survive until seeing the Son of man coming in his kingdom (ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ). This controversial verse is best understood as fulfilled in the Transfiguration (17:1-8, occurring six days later), where Peter, James, and John saw Christ's glory, Moses and Elijah (representing Law and Prophets), and heard the Father's voice—a preview of kingdom glory.
Alternatively, some see fulfillment in Pentecost (Acts 2) when the Spirit inaugurated Christ's kingdom reign, or in AD 70's Jerusalem destruction demonstrating Christ's judgment authority. The immediate context (following discussion of Christ's return, 16:27) and the transitional 'And after six days' (17:1) strongly link this to the Transfiguration—a proleptic glimpse of Christ's eschatological glory.
Alternatively, some see fulfillment in Pentecost (Acts 2) when the Spirit inaugurated Christ's kingdom reign, or in AD 70's Jerusalem destruction demonstrating Christ's judgment authority. The immediate context (following discussion of Christ's return, 16:27) and the transitional 'And after six days' (17:1) strongly link this to the Transfiguration—a proleptic glimpse of Christ's eschatological glory.