INTRODUCTION

Death shadowed Jesus from His infancy, when Herod slaughtered the children of Bethlehem. After Peter’s confession, though, Jesus begins to talk openly about the cross that awaits Him (16:21). Predictions of the cross replace Matthew’s summary statements of Jesus ministry (17:22-23; 20:17-19; 26:1-2; cf. 4:23-25). Jesus doesn’t withdraw anymore, but heads straight to Jerusalem. Jesus “began” to preach the kingdom (4:17); at this hinge of the story, Matthew tells us He “began” to show how He must suffer to bring that kingdom.

THE TEXT

“From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day . . . .” (Matthew 16:21-17:13).

THE COMING OF THE SON OF MAN

Peter rebukes Jesus for being so pessimistic, and Jesus in turn rebukes Peter for setting his mind on the things of man rather than the things of God (16:22-23). Peter still needs to learn that the way of Jesus is the way of the cross, the way of gaining life by losing it (vv. 24-26). Though this is paradoxical, the paradox is softened by what Jesus adds in verses 27-28. Those who lose their lives in devotion to Jesus can be sure that they will eventually be vindicated. Even if they are defeated for a time, the Son of Man will “recompense every man according to his doing” (v. 27; cf. Psalm 62:12). Jesus assures the disciples that this vindication will come within the lifetime of some of the disciples (v. 28).

Some have thought the Son of Man’s coming in glory took place “six days later” at the mount of transfiguration (17:1). That doesn’t work; 16:28 assumes that some of the apostles will die before the coming of the Son of Man. Yet the transfiguration is connected with Jesus’ prediction. It anticipates the resurrection appearances of Jesus (v. 9), but also provides a preview of the glory of the Son of Man, the glory He will show at His coming.

TRANSFIGURATION

Jesus has been on a “high mountain” before, during the wilderness testing (4:8). Satan offered Him the kingdoms of the world; here on another high mountain He shines with royal glory. Like Moses on Sinai, His face shines. Moses and Elijah represent Torah and prophets, but both are also associated with the fulfillment of Israel’s hope (cf. Deuteronomy 18:15-19; Malachi 4:4-6). Their appearance signals that the end is near. Peter’s response seems odd to us, but it’s perfectly natural for a Jew. When divine glory appears, it’s natural to want to build a tent for it. The voice stands at the center of the passage, an exhortation to listen (v. 5). The disciples see Jesus’ glory, but the Father commands them to hear Him. The disciples’ fear is natural, and anticipates the fear they experience when Jesus rises. But Jesus raises them up with Him (v. 7: “Arise”), and tells them not to fear.

ELIJAH

When Jesus refers to the resurrection, the disciples wonder about prophecies of Elijah’s coming before the resurrection. Jesus agrees that Elijah comes before the resurrection, but He assures them that Elijah has already come. That can only mean that the resurrection is about to take place.

I drew heavily on David Garland’s commentary for these notes.