Matthew 16: 21 — 27
Ordinary 22 Year A
21 16 From that time on, Jesus began to show his disciples that he 17
22 18 Then Peter took him aside and began to rebuke him, “God forbid,
23 He turned and said to Peter, “Get behind me, Satan! You are an obstacle
24 19 Then Jesus said to his disciples, “Whoever wishes to come after me
25 For whoever wishes to save his life will lose it, but whoever loses his
26 What profit would there be for one to gain the whole world and forfeit
27 22 For the Son of Man will come with his angels in his Father’s glory,
16 [21-23] This first prediction of the passion follows ⇒ Mark 8:31-33 in the main and serves as a corrective to an understanding of Jesus’ messiahship as solely one of glory and triumph. By his addition of from that time on (⇒ Matthew 16:21) Matthew has emphasized that Jesus’ revelation of his coming suffering and death marks a new phase of the gospel. Neither this nor the two later passion predictions (⇒ Matthew 17:22-23; ⇒ 20:17-19) can be taken as sayings that, as they stand, go back to Jesus himself. However, it is probable that he foresaw that his mission would entail suffering and perhaps death, but was confident that he would ultimately be vindicated by God (see ⇒ Matthew 26:29).
17  He: the Marcan parallel (⇒ Mark 8:31) has “the Son of Man.” Since Matthew has already designated Jesus by that title (13), its omission here is not significant. The Matthean prediction is equally about the sufferings of the Son of Man. Must: this necessity is part of the tradition of all the synoptics; cf ⇒ Mark 8:31; ⇒ Luke 9:21. The elders, the chief priests, and the scribes: see the note on ⇒ Mark 8:31. On the third day: so also ⇒ Luke 9:22, against the Marcan “after three days” (⇒ Mark 8:31). Matthew’s formulation is, in the Greek, almost identical with the pre-Pauline fragment of the kerygma in ⇒ 1 Cor 15:4 and also with ⇒ Hosea 6:2 which many take to be the Old Testament background to the confession that Jesus was raised on the third day. Josephus uses “after three days” and “on the third day” interchangeably (Antiquities 7, 11, 6 #280-81; 8, 8, 1-2 #214, 218) and there is probably no difference in meaning between the two phrases.
18 [22-23] Peter’s refusal to accept Jesus’ predicted suffering and death is seen as a satanic attempt to deflect Jesus from his God-appointed course, and the disciple is addressed in terms that recall Jesus’ dismissal of the devil in the temptation account (⇒ Matthew 4:10: “Get away, Satan!”). Peter’s satanic purpose is emphasized by Matthew’s addition to the Marcan source of the words You are an obstacle to me.
19 [24-28] A readiness to follow Jesus even to giving up one’s life for him is the condition for true discipleship; this will be repaid by him at the final judgment.
20  Deny himself: to deny someone is to disown him (see ⇒ Matthew 10:33; ⇒ 26:34-35) and to deny oneself is to disown oneself as the center of one’s existence.
21  See the notes on ⇒ Matthew 10:38, ⇒ 39.
22  The parousia and final judgment are described in ⇒ Matthew 25:31 in terms almost identical with these.
Scripture texts in this work are taken from the New American Bible, revised