From Confession to Confrontation, Part 1 - Jan. 12th, 2025

Matthew 16:21–28 KJV

21 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. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. 23 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. 24 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. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 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? 27 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. 28 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.

After every great blessing, there often follows a season of testing and discipline. For Peter, this testing came through deeper teaching and surprising revelations from the Master—specifically, the teaching about the Cross. Up to this point, there had been no clear or direct word about the Cross. Nearly two years of ministry had passed without this revelation (see Matthew 4:17, “From that time”; and Matthew 16:21, “From that time”).

It wasn’t until the final year of Jesus’ ministry that this truth was fully unveiled. Earlier references had been indirect and veiled (see John 2:19; 3:14; Matthew 9:15; John 6:51; Matthew 16:4).

John 2:19 KJV

19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.

John 3:14 KJV

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

Matthew 9:15 KJV

15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

John 6:51 KJV

51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

Matthew 16:4 KJV

4 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.

Now, however, Jesus spoke plainly (Mark 8:32).

Mark 8:32 KJV

32 And he spake that saying openly. And Peter took him, and began to rebuke him.

The time demanded it—storms were brewing, the end was drawing near, and the disciples were finally prepared for this truth after Peter’s confession. Take time to study Matthew 16:21–28, Mark 8:31–38, and Luke 9:22–27 to see this pivotal moment unfold.

Sub-Intro (cite W. H. Griffith Thomas):

Note: When reviewing Matthew 16:13–28, observe how this passage reveals the fullness of the Gospel:

Christ Himself (vv. 13–17).

The Church of Christ (vv. 18–20).

The Cross of Christ (vv. 21–23).

The Confession of Christ (vv. 24–26).

The Coming of Christ (vv. 27–28).

I. The Master Reveals the Cross to His Disciples (Matthew 16:21)

Matthew 16:21 KJV

21 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.

A. The detailed description of the Cross, revealed in five key aspects

"From that time forth" (Ἀπὸ τότε ἤρξατο): This phrase marks a decisive shift in Jesus’ ministry. Just as Matthew 4:17 signals the beginning of Jesus preaching repentance, Matthew 16:21 signals the start of His clear teaching about the necessity of the Cross. It emphasizes that this teaching was deliberate and part of the progression in His revelation to the disciples.

"It is necessary" (δεῖ): The use of the impersonal verb δεῖ underscores the divine necessity of Jesus’ suffering. This was not a tragic accident but a fulfillment of God’s sovereign plan for redemption. The term conveys inevitability and purpose, anchoring the coming events in divine decree.

A Detailed Description of His Suffering: The verse carefully lays out the components of Jesus’ path:

1. The Place—Jerusalem.

Go to Jerusalem (ἀπελθεῖν): This reflects intentionality, as Jerusalem was the center of both worship and opposition.

2. The Experience—Jesus would suffer.

Suffer many things (παθεῖν πολλά): The phrase stresses the extent and variety of Jesus’ suffering, including physical, emotional, and spiritual pain.

3. The Source—Opposition from the Jewish authorities.

Unified Opposition: The definite article (τῶν) modifies all three groups—elders, chief priests, and scribes—indicating their collective role in rejecting and condemning Jesus. This unity of opposition reflects the systemic nature of the rejection of God’s Messiah by the religious leadership.

4. The Extent—It would culminate in death.

Be killed (ἀποκτανθῆναι): The passive voice highlights the role of human agents (elders, chief priests, scribes) while ultimately pointing to God’s sovereign will in allowing these events.

5. The Outcome—Victory through the resurrection.

Be raised on the third day (ἐγερθῆναι): This phrase, using the divine passive, emphasizes God’s power and promise in resurrection, providing hope beyond the suffering.

B. God’s purpose behind this revelation

1. The growing hostility of the Jewish leaders made it clear they would not be won over.

2. The disciples needed to prepare for what lay ahead.

The complementary infinitives (ἀπελθεῖν, παθεῖν, ἀποκτανθῆναι, ἐγερθῆναι) demonstrate a seamless flow in Jesus’ prediction. Each action is interconnected, forming a cohesive narrative of His mission (see EGGNT).

3. Their earthly ambitions for a Messiah bringing temporal power and glory had to be corrected, and their hearts redirected to the ultimate purpose—God’s plan of redemption through the Cross.

The present tense of "began to show" (δεικνύειν) indicates an ongoing process of explanation. Jesus was gradually preparing the disciples to understand the reality of His mission. This was critical, given their deep-seated expectations of a political Messiah (ibid).

Insights: Matthew 16:21 marks a significant turning point in Jesus’ ministry and the disciples’ understanding. Following Peter’s bold confession of faith, Jesus begins to prepare His disciples for the full reality of His mission: “From that time forth began Jesus to shew unto his disciples” that He must go to Jerusalem, suffer, die, and rise again the third day. This shift in teaching was necessary to equip them for the coming trials and ensure they were not caught entirely unprepared.

Jesus had always known the path before Him. From the beginning of His ministry, He alluded to His coming death and resurrection, as seen in John 2:19–21 and John 5:18.

John 2:19–21 KJV

19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? 21 But he spake of the temple of his body.

John 5:18 KJV

18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

The mounting opposition from the Jewish leaders (Mark 3:6; Matthew 12:14) made the inevitability of His suffering clear.

Mark 3:6 KJV

6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

Matthew 12:14 KJV

14 Then the Pharisees went out, and held a council against him, how they might destroy him.

However, it was at this pivotal moment—after Peter’s confession near Caesarea Philippi—that Jesus spoke plainly and openly about it (Mark 8:32).

While Jesus included the promise of resurrection—“and be raised again the third day”—this “silver lining” was obscured in the disciples’ minds by their earthly expectations for the Messiah. They struggled to reconcile the idea of a suffering Savior with their hope for a triumphant political ruler. Their focus on temporal glory blinded them to the eternal victory Jesus was revealing.

Application: Our Lord’s Unwavering Commitment to Grow His Disciples (v. 21): Jesus continually seeks to lead His followers into deeper understanding and spiritual maturity.

The plan and will of God was very intentional in the motivations we see in the Gospels for Jesus’ journey to the Cross. The necessity (δεῖ) of His suffering removes the notion that the things that would befall Jesus of Nazareth were mere happenstance. Instead, we witness very clearly the fulfillment of God’s redemptive plan. Jesus’ deliberate revelation to His disciples highlights His desire to prepare them—and us—for the weight of the Cross in light of the hope of His resurrection. The unity of opposition reminds us that following Christ often places us against the tide of worldly systems, but His victory is certain.

As the psalmist prayed, “Lead me in thy truth” (Psalm 25:5), we must remember that Christ has “many things to say” (John 16:12) to those willing to follow Him.

Psalm 25:5 KJV

5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day.

John 16:12 KJV

12 I have yet many things to say unto you, but ye cannot bear them now.

II. The Disciple Reacts with a Misguided Rebuke (Matthew 16:22)

Matthew 16:22 KJV

22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

A. Peter’s deliberate action

1. “Then Peter took him” (Matthew 16:22), indicating he physically laid hold of Jesus’ hand.

"Peter took him" (Προσλαβόμενος): The verb προσλαμβάνω, here in the aorist middle participle, implies that Peter took Jesus aside in a deliberate and personal way. This was not a public confrontation but a private attempt to correct Jesus, likely out of sincere concern or even a misplaced sense of authority.

Peter’s reaction to Jesus’ revelation was bold but deeply misguided. After hearing Jesus speak of His suffering and death, Peter “took him” aside privately and began to rebuke Him, saying, “Be it far from thee, Lord: this shall not be unto thee” (Matthew 16:22). This response highlights Peter’s inability to grasp the spiritual nature of Christ’s mission and his lingering attachment to a Pharisaic vision of a triumphant political Messiah.

2. Encouraged by the Master’s earlier commendation—“Blessed art thou, Simon Barjona” (Matthew 16:17)—Peter may have been in danger of pride.

Matthew 16:17 KJV

17 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.

Peter’s actions, though likely motivated by concern, revealed a dangerous presumption. Emboldened by Jesus’ earlier commendation—“Blessed art thou, Simon Barjona” (Matthew 16:17)—Peter presumed to correct the Lord, prioritizing human reasoning over divine revelation. His plea reflected a worldly mindset, valuing comfort and avoidance of suffering over God’s redemptive plan.

Some textual critics, like A.T. Robertson, reference a variant reading in the Sinaitic Syriac text that claims Peter rebuked Jesus “as though pitying him.” However, such additions are both unnecessary and unreliable when compared to the faithfully preserved Textus Receptus. The inspired text makes it clear that Peter’s words stemmed from human misunderstanding, not divine insight.

3. Yet, his intentions seemed sincere and motivated by concern for Jesus.

Peter’s rebuke mirrors the temptation Jesus faced in the wilderness, where Satan offered a path to glory that bypassed the Cross. In both cases, the appeal was to avoid suffering and achieve a shortcut to victory. Peter, in his misunderstanding, acted as a stumbling block, attempting to divert Jesus from His divine mission. This moment reminds us of the dangers of imposing our limited understanding on God’s plans and of the need to submit fully to His revealed will.

B. Peter’s astonishing words

1. He began to rebuke his Lord, saying, “Be it far from thee, Lord: this shall not be unto thee” (Matthew 16:22).

"Began to rebuke him" (Ἤρξατο ἐπιτιμᾶν): The use of ἤρξατο (aorist middle indicative of ἄρχω, “begin”) emphasizes that Peter initiated this rebuke, showing deliberate action rather than impulsive outburst. The verb ἐπιτιμάω (“rebuke, scold”) conveys a strong disapproval, highlighting the audacity of Peter’s words.

"Be it far from thee, Lord" (ἵλεώς σοι κύριε): The phrase ἵλεώς σοι can be understood as a wish or declaration meaning “May God be merciful to you” or, more colloquially, “May it never be!” This expression reflects Peter’s emotional reaction to Jesus’ prophecy, as he struggled to reconcile the idea of a suffering Messiah with his expectations of a triumphant political deliverer. This is a rare NT instance of the Attic second declension (ἵλεώς), further indicating the intensity of Peter’s plea.

2. Peter, in essence, urged Jesus to avoid pain and suffering, seeking to “spare” Him.

"This shall not be unto thee" (οὐ μὴ ἔσται σοι τοῦτο): The emphatic double negation (οὐ μή) with the future indicative (ἔσται) strongly denies the possibility of Jesus’ suffering and death. Peter’s assertion reveals his confidence in his own understanding of Jesus’ mission, which directly opposes Jesus’ earlier statement of necessity (δεῖ) in verse 21.

3. This plea to sacrifice duty for comfort mirrored Satan’s earlier temptation in the wilderness: a shortcut to glory without the Cross (Luke 4:1–13).

4. To Peter, the thought of suffering and death was unthinkable, revealing his incomplete understanding of God’s plan of redemption.

5. Peter’s Misguided Focus: The demonstrative pronoun τοῦτο (“this”) refers back to Jesus’ prediction of suffering and death. Peter’s focus on avoiding this path reflects a human-centered perspective, prioritizing comfort and preservation over God’s redemptive plan. His well-meaning but misguided response shows that he “savoreth not the things that be of God, but those that be of men” (v. 23).

Application: Our Own Vulnerable Contrasts (vv. 17 and 23):

These insights highlight the contrast between Peter’s personal concerns and Jesus’ divine mission. While Peter’s rebuke was likely motivated by affection and loyalty, it demonstrated his failure to grasp the spiritual necessity of the Cross. His words reveal how easy it is to prioritize human reasoning over God’s will, even with the best of intentions. This moment serves as a reminder to align our perspectives with God’s purposes, trusting His plan even when it defies our understanding.

Matthew 16:17 KJV

17 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.

Matthew 16:23 KJV

23 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.

How quickly we can go from spiritual heights to stumbling lows. Peter, once praised as “Blessed,” was shortly afterward rebuked as “Satan.”

As John Bunyan put it, “A full cup is hard to carry without spilling,” and there is often “a way to hell from the gates of heaven.”

The moments of greatest success often carry the greatest risks.

III. The Master Responds with a Stern Reproof (Matthew 16:23)

Matthew 16:23 KJV

23 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.

A. The severity of the epithet

1. Jesus rebuked Peter with the shocking word “Satan” (Matthew 16:23).

"He turned” or, lit. turning around (Στραφείς): The aorist participle emphasizes the decisive nature of Jesus’ response. This turning signifies Jesus’ shift in focus to confront Peter directly, likely ensuring the disciples understood the gravity of the situation.

2. Not long before, Peter had been called “Blessed” (Matthew 16:17); now he was addressed as “Satan.”

3. This stark contrast highlights how quickly a spiritual high can turn into a devastating fall.

4. Both epithets were equally real—one commending Peter’s confession, the other condemning his misguided interference.

"Get thee behind me, Satan" (Ὕπαγε ὀπίσω μου, Σατανᾶ): The imperative verb Ὕπαγε (“go away”) combined with ὀπίσω (“behind”) conveys urgency and authority. Jesus commands Peter to assume the proper position of a disciple—following behind, not obstructing His mission. Calling Peter “Satan” underscores how his words align with the devil’s earlier temptation to bypass the Cross (Matthew 4:8–10).

"Thou art an offence unto me" (Σκάνδαλον εἶ ἐμοῦ): The term σκάνδαλον (“stumbling block”) denotes something that causes one to trip or sin. Peter, by opposing the necessity of the Cross, unwittingly became a trap intended to derail Jesus’ mission.

Jesus’ response to Peter’s misguided rebuke was immediate and sharp: “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” (Matthew 16:23). Just moments after being called “Blessed” (Matthew 16:17), Peter is now likened to Satan. This dramatic reversal highlights how quickly human reasoning, even when well-intentioned, can align with the enemy’s agenda when it opposes God’s will.

B. The sorrowful explanation

1. “Thou savourest not the things that be of God, but those that be of men” (Matthew 16:23).

"Thou savourest not" (οὐ φρονεῖς): The verb φρονέω refers to one’s mindset or focus. Jesus accuses Peter of thinking like men—focused on worldly values and avoiding suffering—rather than aligning with God’s purposes.

Peter’s words here again echoed the temptation in the wilderness, where Satan offered Jesus the kingdoms of the world without the suffering of the Cross. Here, Peter unknowingly became a mouthpiece for the same temptation, urging Jesus to avoid the path of suffering. Jesus identifies Peter as a “stumbling block,” a snare set to deter Him from His divine mission. This serves as a sobering reminder that even those closest to Christ can, in moments of misunderstanding or pride, become tools of the enemy.

2. The word “savourest” reflects the entire inclination of Peter’s moral being—his thoughts, desires, and will.

What Does "Savorest" Mean in Matthew 16:23?

When Jesus rebuked Peter with the words, “Thou savourest not the things that be of God, but those that be of men” (Matthew 16:23), He was addressing Peter’s mindset and values. The word “savorest” comes from the idea of what one tastes, enjoys, or delights in. According to Webster’s American Dictionary of the English Language (1828), “savor” can refer to:

Taste or Smell: Something that affects the senses, such as the scent of a sweet offering.

Quality That Makes Something Valuable: What gives something its worth or acceptability—like salt retaining its savor in Matthew 5:13.

Disposition or Character: Reflecting the nature or tendency of one’s thoughts and inclinations.

In this context, “savorest” refers to Peter’s way of thinking and valuing. Peter, though moments before inspired by divine revelation to confess Jesus as the Christ (Matthew 16:16), is now rebuked because his current thoughts and desires align with human reasoning rather than God’s will. Peter’s objection to Jesus’ suffering reflects a focus on earthly success and comfort rather than the spiritual necessity of the Cross.

To “savor the things of men” is to delight in or favor human priorities—such as avoiding suffering or seeking earthly glory. In contrast, to “savor the things of God” is to align one’s thoughts, desires, and values with God’s plan, even when it includes hardship or sacrifice.

Jesus’ rebuke reminds us that divine revelation, like Peter’s confession of Christ, must transform not just what we declare with our mouths but also how we think, feel, and act. If we savor only what is comfortable or logical to human understanding, we risk opposing God’s higher purposes. As Romans 8:5 reminds us, “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.”

3. Peter’s focus was earthly, not heavenly.

Peter’s presumption to correct Jesus likely stemmed from his own self-confidence and incomplete understanding of the Messiah’s mission. Like many of the Jews, Peter still envisioned a political kingdom with an earthly Messiah reigning in glory, not one who would be “lifted up” on the Cross (John 12:34). His inability to grasp the necessity of the Cross reveals the spiritual density of the apostles at this stage of their journey.

John 12:34 KJV

34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

4. Scripture reinforces this truth (Romans 8:5–6, 27; Colossians 3:2; Romans 12:16; Philippians 3:19), reminding us to align our minds with God’s purposes.

Romans 8:5–6 KJV

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace.

Romans 8:27 KJV

27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Colossians 3:2 KJV

2 Set your affection on things above, not on things on the earth.

Romans 12:16 KJV

16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

Philippians 3:19 KJV

19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)

Note: Peter’s silence following this sharp rebuke suggests that he accepted it humbly. Later, we see evidence that he learned the lesson well: “If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God” (1 Peter 2:20).

1 Peter 2:20 KJV

20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

Application:

This verse reminds us that well-meaning intentions, when rooted in human reasoning, can oppose God’s plans. Peter’s rebuke reflects a misplaced allegiance to earthly priorities rather than submission to God’s redemptive mission.

This moment serves as a warning to all believers, especially those in leadership. As 1 Timothy 3:7 and 2 Timothy 2:26 caution, Satan often lays snares for those who seek to serve God.

1 Timothy 3:7 KJV

7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

2 Timothy 2:26 KJV

26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Pride, presumption, and human reasoning can easily become stumbling blocks if not submitted to the authority of God’s Word. Jesus’ stern rebuke to Peter underscores the importance of aligning our thoughts and actions with the things of God, not the things of man.

Our Lord’s Faithful Dealings with Us (vv. 23–24): Jesus did not lower His standards to accommodate Peter’s misunderstanding. Instead, He lovingly but firmly confronted Peter’s error and restated the truth with clarity. Likewise, He does not reduce His demands on us but shows us our sin so we might grow stronger:

“Every man is the stronger for knowing the worst he can know against himself, and for acting on that knowledge.” ~Unknown

IV. The Master Reminds Them of the Cost of Discipleship (Matthew 16:24–27)

Matthew 16:24–27 KJV

24 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. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 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? 27 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.

A. The New Call to Discipleship

After rebuking Peter, Jesus turns to His disciples with a profound reminder of what it truly means to follow Him: “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24).

"If any man will come after me" (Εἰ τις θέλει ὀπίσω μου): The phrase uses a first-class conditional construction, assuming for the sake of argument that the desire is genuine. The indefinite pronoun τις (“anyone”) emphasizes that the call is universal—open to all who are willing to follow Christ.

"Deny himself" (ἀπαρνησάσθω ἑαυτόν): The middle voice highlights that this is a deliberate, personal choice to reject one’s own interests and desires. This is not mere self-discipline but a deeper surrender of the self to Christ.

"Take up his cross" (ἀράτω τὸν σταυρὸν αὐτοῦ): The aorist imperative conveys urgency, calling the disciple to willingly embrace suffering and even martyrdom, symbolized by the cross. This is not a one-time act but a willingness to endure the cost of following Christ.

"Follow me" (ἀκολουθείτω μοι): The present imperative shifts the focus to continuous action, highlighting discipleship as an ongoing journey of trust, obedience, and imitation of Christ.

This call to discipleship is not for the faint of heart; it demands self-denial, submission to God’s will, and a willingness to endure suffering for the sake of Christ.

Peter and the other disciples struggled to grasp this truth because their expectations for the Messiah were rooted in worldly glory rather than spiritual redemption. Like many of their contemporaries, they envisioned a victorious ruler seated on an earthly throne, not a Savior lifted up on a Cross (John 12:34).

John 12:34 KJV

34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

Jesus’ words were a direct challenge to their misconceptions, calling them to forsake their ambitions and embrace God’s eternal plan.

True discipleship, as Jesus explains, involves three key principles:

1. Denying Self: This is more than merely giving up certain things; it is a complete surrender of one’s will to God. It is the mindset of “Not I, but Christ” (Galatians 2:20).

Galatians 2:20 KJV

20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

2. Taking Up the Cross: The Cross represents God’s will for each believer, even when it conflicts with personal desires. It is not about bearing the consequences of sin but embracing the sacrifices that come with obedience to God.

3. Following Christ: To follow Jesus means to trust Him fully, imitate His example, and obey His commands, no matter the cost.

B. The Threefold Reason for Discipleship

Jesus provided three reasons for taking up this call, each marked by the word “For” (vv. 25–27):

1. For true life is found in surrender (Mt. 16:25): “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” True life is found in surrender to Christ.

The Plainness of the Paradox:

"Whosoever will save his life shall lose it" (ὅς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν): The paradox emphasizes the spiritual reality that clinging to one’s earthly life—seeking safety, comfort, or worldly success—leads to ultimate loss.

"For my sake" (ἕνεκεν ἐμοῦ): The phrase ties the sacrifice directly to allegiance to Christ, underscoring the eternal value of surrendering one’s life for Him.

2. For there is nothing comparable to it; For no worldly gain compares to eternal value (Mt. 16:26): “For what is a man profited, if he shall gain the whole world, and lose his own soul?” No earthly gain can ever compare to the value of one’s soul.

Comprehending the Incomparable:

"What is a man profited?" (τί γὰρ ὠφεληθήσεται ἄνθρωπος): This rhetorical question drives home the futility of gaining worldly riches at the expense of one’s soul.

"In exchange for his soul" (ἀντάλλαγμα τῆς ψυχῆς): The word ἀντάλλαγμα refers to a ransom or payment, underscoring the inestimable value of the soul. Nothing in the world can compensate for its loss.

3. For eternal glory awaits the faithful (Mt. 16:27): “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.” The ultimate reward awaits those who faithfully follow Him.

Ensuring the Inevitable (i.e., the Certainty of Divine Judgment):

"The Son of Man shall come" (μέλλει … ἔρχεσθαι): The present infinitive ἔρχεσθαι, paired with μέλλει, conveys the certainty and imminence of Christ’s return.

"In the glory of his Father" (ἐν τῇ δόξῃ τοῦ πατρός αὐτοῦ): This phrase emphasizes the divine authority and splendor of Christ at His second coming.

"Shall reward every man according to his works" (ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ): The predictive future verb ἀποδώσει highlights the inevitability of judgment, where rewards are given based on one’s actions, underscoring the accountability of discipleship.

Insights: A.T. Robertson, among many other commentators, rightly notes that the shadow of the Cross now looms over Jesus’ ministry, shaping both His mission and the path for those who follow Him. However, his reliance on critical textual variants diminishes the clarity of the preserved Word in the Textus Receptus. The preserved text provides a clear and faithful account of Jesus’ call to discipleship, reminding us that true life, eternal reward, and the glory of Christ await those who are willing to deny themselves, take up their cross, and follow Him.

A Foretaste of the Kingdom:

"There be some standing here" (εἰσίν τινες ὧδε ἑστῶτες): The phrase indicates that some of Jesus’ contemporaries would witness a preview of His kingdom power, likely referring to the Transfiguration (Matthew 17:1–8) as well as the healing and exorcism of the son in whom the disciples could not cast a demon out.

"Shall not taste of death" (οὐ μὴ γεύσωνται θανάτου): The emphatic double negation underscores the certainty of this promise, providing hope and assurance to the disciples.

Application: Our Ongoing Need for the Cross: The Cross is central to both theology and personal spiritual experience. The Lord knew this and emphasized it in His dealings with Peter. History and daily life bear out two undeniable truths:

Christian theology is incomplete without the Cross.

Christian experience is powerless apart from the Cross (Galatians 6:14).

Galatians 6:14 KJV

14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

Conclusion

Through this passage, we see how Peter, who went from Confession to Confrontation, was tested and trained for future usefulness. The best preparation for serving God is the personal refinement of our character through submission to His will and alignment with His purposes.

The path of true discipleship requires us to deny ourselves, take up our cross, and follow Christ, trusting that His redemptive plan, though it may defy our expectations and demand our all, leads to eternal life, unmatched joy, and the glory of His coming kingdom.