Thomas Aquinas Commentary Matthew 16:20-28

"Then charged he the disciples that they should tell no man that he was the Christ. From that time began Jesus to show unto his disciples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up. And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men. Then said Jesus unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me. For whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall find it. For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life? For the Son of man shall come in the glory of his Father with his angels; and then shall he render unto every man according to his deeds. Verily I say unto you, there are some of them that stand here, who shall in no wise taste of death, till they see the Son of man coming in his kingdom." — Matthew 16:20-28 (ASV)

Above, Peter’s confession of Christ’s divinity was related; here, Christ commands silence for a time, specifically, that they do not say that He is Christ.

But here there is a question. Because, previously, the Lord had sent the disciples to preach the kingdom of God, how does He here forbid them to preach? According to a superficial literal sense, it can be said that He did not previously command them to proclaim Christ, but the kingdom of God. But because the proclamation of the kingdom of God includes in itself the proclamation of Christ, therefore, it seems that here He forbids what He commanded before.

Jerome says that He does not forbid what they had preached before, because He had previously commanded that Jesus be preached, but here He commands them not to call Him Christ. For Christ is a name of dignity; Jesus is the name of the Savior. Therefore, it was said: You shall call his name Jesus (Matthew 1:21). Origen answers that the Apostles were speaking about Christ as a great man, but He wanted no mention to be made of Christ at that time, so that He would later seem greater to them. This is similar to how a teaching is sometimes presented beforehand, allowing those being taught time to grasp it. Or it should be said that the previous passage, And going, preach, saying (Matthew 10:7), should not be associated with the time before the Passion, but with the time after the Passion.

Therefore, it is mentioned there that they will be dragged before kings and governors, and so on, and this did not occur before the Passion.

But why did the Lord now command this to be kept silent? It was because the people would see Him suffering, and when some people are confused by a great man suffering, they are more inclined to be scandalized. For that reason, He commanded this silence.

Chrysostom says: “If what is planted is uprooted, it cannot be so quickly planted.” Therefore, if the faith had been planted and then uprooted by the Passion, it would not have been so quickly replanted afterwards. Thus, many things must not be said in order to avoid scandal. And it is clear that this is the reason He commands this to be kept silent, because He immediately makes His Passion known; therefore, it is added, From that time Jesus began to show to his disciples, that he must go to Jerusalem, and suffer many things (Matthew 16:21).

Concerning this, He does three things:

1. He foretells the Passion.
2. He rebukes His disciple, where it is said, Who turning, said to Peter (Matthew 16:23).
3. He teaches the faith, where it is said, Then Jesus said to his disciples (Matthew 16:24).

Regarding the first point, He does two things: first, He foretells the Passion, and second, He foretells His Resurrection, where it is said, And the third day rise again (Matthew 16:21). Concerning the foretelling of the Passion, He mentions the place, the instigators, and its accomplishment. He says, therefore, From that time Jesus began to show to his disciples (Matthew 16:21). He spoke of His Passion here, in Matthew 17, and in Matthew 20.

But before this time, He had not foretold this. So why did He begin to foretell this now? It was because He had made Himself known to the Apostles. But why did He not foretell this before? It was because if He had foretold His Passion before their faith had been strengthened, they might have left Him. But now they believed in the true God, and for that reason, He began to foretell it.

And he says, to show, not to tell; because things made visible to the eye are told, but things understood are shown. For that reason, He was telling things to the Jews, but He was showing things to the disciples; Ought not Christ to have suffered these things and so, to enter into his glory? (Luke 24:26). Thereafter, when He says, He must go (Matthew 16:21), He mentions the place.

And why does He go to Jerusalem? He mentions the reason. In that He says, Jerusalem (Matthew 16:21), the first reason is that God’s Temple was there, the place where sacrifices occurred. Now the sacrifices of the Old Law were figures of that sacrifice which was on the altar of the Cross; for that reason, He willed that the truth would appear in the place where the figure was present: And He has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness (Ephesians 5:2).

Another reason is that the prophets suffered in Jerusalem, as it is written below: Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you (Matthew 23:37). He wished, therefore, to suffer there to show that their death was a sign of Christ’s Passion.

Likewise, ‘Jerusalem’ means ‘vision of peace,’ and the Passion itself was making peace: Making peace as to the things that are on earth and the things that are in heaven (Colossians 1:20). Moreover, He wished to suffer there so that through this, there might be a way for us to the spiritual Jerusalem: But that Jerusalem which is above is free: which is our mother (Galatians 4:26).

But from whom did He suffer? From the ancients (Matthew 16:21). This is because He suffered under their direction. The one by whose authority something happens is considered to do the deed; therefore, they are more responsible for killing Him than the soldiers are. Thus, by this the people’s malice is indicated, because those who seem better are found to be worse.

For some people are withdrawn from sin on account of their age, others on account of their knowledge, and others on account of their dignity. Nevertheless, age did not withdraw them, because He suffered from the ancients; nor were they withdrawn by their knowledge, because He suffered from the scribes; nor were they withdrawn by their dignity, because He suffered from the chief priests . I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more (Jeremiah 5:5).

Likewise, it was a sort of abasement and humiliation, because when a man suffers from the common people, it is not a great matter; but when a man suffers from the wise and from those who seem to be good men, it is a great abasement. Therefore, it is written, Your own nation and the chief priests have delivered you up to me (John 18:35).

Similarly, He suffered unto death; for that reason He says, And be put to death (Matthew 16:21). As it is written, Whom they killed, hanging him upon a tree (Acts 10:39); and, Christ shall be slain: and the people that shall deny him shall not be his (Daniel 9:26). But the joy of the Resurrection is added: And the third day rise again (Matthew 16:21); On the third day he will raise us up (Hosea 6:3).

And Peter taking him, began to rebuke him (Matthew 16:22). Here He rebukes His objecting disciple. First, Peter's objection is related; second, Christ’s response is related, where it is said, Who turning, said to Peter (Matthew 16:23). And taking him (Matthew 16:22)—either taking Him in his gaze, or taking Him aside—lest he seem presumptuous by rebuking the Lord before the others, he said, Lord, be it far from you, this shall not be unto you (Matthew 16:22). The Lord had highly praised his confession and had given him power because he had recognized that He is the Son of God. For this reason, Peter thought that if Christ were to be put to death, his own faith would be proven false, and Christ would not be God. Therefore, he reproached Him.

He maintained in his heart that He was the Son of God, yet he did not take into consideration that God should not be reproached, as it is said: You reprove him by words, who is not equal to you, and you speak that which is not good for you (Job 15:3). But he still kept some faith in His divinity, because in Mark it is stated, Have mercy upon yourself, O Lord, and do not deliver yourself up to death. Who turning about said: Go behind me, Satan (Mark 8:33).

Here Christ's response is related. Hilary expounds this passage as follows: The devil, seeing that Christ had announced His Passion and knowing the testimonies of the Prophets, incited Peter to say this so that he might dissuade Him. Therefore, the Lord, seeing that Peter did not speak on his own initiative, rebuked him. For that reason, He said to Peter, Go behind me (Matthew 16:23), so that a period could be placed there (separating it from what follows), and then He said to Satan, Satan, you are a scandal to me (Matthew 16:23).

Jerome says that he does not think Peter spoke due to the devil's suggestion, but from an affection of piety; therefore, he spoke ignorantly. Thus, in Christ's response, three things occur: first, the admonition; second, the rebuke; and third, the reason for the rebuke. There is an admonition because He says, Go, Peter. Therefore, Go behind me, Satan (Matthew 16:23) has the same meaning as what was said previously to the devil (Matthew 4:10). Or, Go behind me means "follow me." ‘Satan’ means ‘adversary.’ Therefore, one who contradicts the divine plan is called a satan. You are a scandal to me (Matthew 16:23); that is to say, you wish to hinder My plan.

But is there no scandal to those who love God? Origen says that for the perfect, there is no scandal. Therefore, they are not scandalized. Thus, Peter took scandal, but Christ did not. Or it is that He considers the scandal of His members to be His own. Therefore, Paul says: Who is scandalized, and I am not scandalized? (2 Corinthians 11:29). Therefore, because Peter could be a scandal to the others, Christ said, You are a scandal to me (Matthew 16:23), meaning not on His own account, but on account of His members.

But what is this? Above He had said, You are Peter; and upon this rock I will build my church (Matthew 16:18); here, however, He calls him Satan.

Jerome says that Peter did not yet possess the things the Lord had promised. But because he would have these things in the future, the Lord could still call him Satan for his current failings. Chrysostom says that Christ wanted to show what humans can do by themselves versus what they can do by God’s grace. Previously, by God’s grace, Peter recognized Christ’s divinity. But when Peter relied on his own human understanding, his humanity and weakness appeared, so much so that Christ called him Satan. Thus, the Lord sometimes allows even mature believers to fall, so that they might recognize their human limitations.

And because this passage should be understood in this way, it aligns well with what follows. Therefore, Christ gives this reason: Because you do not savor the things that are of God (Matthew 16:23).

For before, Peter had said, You are the Son of God (Matthew 16:16), and there he understood according to the divinity; but here he understands from a human perspective. The sensual man does not perceive these things that are of God (1 Corinthians 2:14); He who is a fool, lays open his folly (Proverbs 13:16). Peter flees from the death of the flesh, but the Spirit of God does not; therefore, it is said: Greater love than this no man has, that a man lay down his life for his friends (John 15:13).

Then Jesus said to his disciples (Matthew 16:24). Here He exhorts them to imitate His Passion. First, the Evangelist relates the exhortation; second, he relates the reason for the exhortation, where it is said, He who will save his life, shall lose it (Matthew 16:25); and third, Christ confirms His exhortation, where it is said, What does it profit a man, if he gain the whole world (Matthew 16:26). So Peter wished to hinder the Passion, but Christ invites them, saying: If any man will come after me, let him deny himself, and take up his cross, and follow me (Matthew 16:24). It is as if He were saying: ‘It is necessary that you be prepared to imitate Christ’s Passion.’ Martyrs imitate the Passion corporally in a special way, but spiritual people imitate it spiritually, by dying spiritually for Christ.

Therefore, this passage can be read as referring to a physical cross. Chrysostom says: “Therefore when He said, Peter, Go behind me (Matthew 16:23), you may understand that He spoke only to Peter. But when He said, If any man will come (Matthew 16:24), He wants all people to come to Him.” And He says, will, because a person is drawn more effectively who is willingly drawn, than one who is drawn by compulsion: I will freely sacrifice to you (Psalms 53:8). Thus He states three requirements: that a person deny himself, that he take up his cross, and that he follow Christ.

Chrysostom says that Christ speaks by an analogy. If you had a son whom you saw behaving badly, and if you did not care, you would effectively disown him. So if you wish to follow the Lord’s Passion, you should also consider yourself as nothing: And I became as a man that does not hear: and that has no reproofs in his mouth (Psalms 37:15). And it is written: They have beaten me, but I was not aware of pain: they drew me, and I did not feel it (Proverbs 23:35).

And take up his cross, and follow me (Matthew 16:24): this means that he should be ready to suffer the cross, or die a most painful and shameful death. As it is written, Let us condemn him to a most shameful death . Therefore, a person should be ready to suffer any death whatever for God’s sake. To suffer for one’s own sins is shameful, but to suffer for God’s sake is not shameful. Therefore, it is said: Let none of you suffer as a murderer, or a thief, or a railer, or coveter of other men’s things. But, if as a Christian, let him not be ashamed: but let him glorify God in that name (1 Peter 4:15).

According to Gregory, this passage should be understood concerning spiritual mortification. One practices self-denial in three ways:

1. A person denies himself when he gives up his prior state of sin: Reckon that you are dead to sin (Romans 6:11).
2. A person practices self-denial if he is not in sin, and transfers himself to the state of perfection: If by any means I may attain to the resurrection which is from the dead. Not as though I had already attained, or were already perfect: but I follow after, if I may by any means apprehend, wherein I am also apprehended by Christ Jesus (Philippians 3:11–12).
3. Similarly, a person practices self-denial who gives up his own will: For I, through the law, am dead to the law, that I may live to God; with Christ I am nailed to the cross (Romans 2:19). And: If one died for all, then all were dead (2 Corinthians 5:14).

The word ‘cross’ is so called from the word ‘torment.’ A person is spiritually tormented whose mind is tormented out of compassion for his neighbor, as the Apostle says: Weep with those who weep (Romans 12:15). A person is likewise tormented who is tormented through penance: Those who are Christ’s have crucified their flesh, with the vices and concupiscences (Galatians 5:24).

And follow me (Matthew 16:24). Many feel compassion but do not follow God. He who feels compassion and is in sin does not follow God, because Christ came to destroy sin. Likewise, if you afflict yourself for vainglory, you do not follow God: When you fast, do not be like the hypocrites, sad. For they disfigure their faces, that they may appear to men to fast (Matthew 6:16).

For he who will save his life, shall lose it (Matthew 16:25). Here the reason is given for this admonition, and the reason is from the greatness of the reward. This can be read in two ways. For there is a twofold well-being: the well-being of the soul, which belongs to the just, and the well-being of the body, which belongs to all creatures, even the beasts. Men and beasts you will preserve, O Lord (Psalms 35:7).

Therefore, we may say: He who will save his life (by not giving up his physical life, by not taking up his cross) shall lose it (Matthew 16:25). Above Christ said, If any man will (Matthew 16:24), and here He says, he who will (Matthew 16:25). Therefore, just as the former could be interpreted in two ways, so also the latter. He who will save (that is, because he would not be killed or because he would not feel compassion) his life (or rather his soul), which is the principle of bodily life, shall lose it. You have destroyed all those who are disloyal to you (Psalms 72:27). And he who shall lose his life (by giving himself up to death, by denying himself pleasures) for my sake, shall find it (Matthew 16:25). I have labored a little, and have found much rest .

Or it can be understood as follows: He who will save his life also wills to lead it to everlasting salvation (My salvation shall be forever (Isaiah 51:6)) shall lose it (either by suffering death or by abstaining from carnal delights). He who shall lose his life for my sake (that is, he who forsakes carnal desires) shall find it (namely, true life). We also are weak in him: but we shall live with him (2 Corinthians 13:4).

For what does it profit a man, if he gain the whole world and suffer the loss of his own soul? (Matthew 16:26). Here Christ confirms His exhortation with a reason. Someone might say: ‘I do not care; I prefer the present life to the other one.’ And Christ counters this. First, He counters this by pointing to that inestimable life, and second, by the irrecompensable harm to the soul. He says, therefore, What does it profit (Matthew 16:26)? What do these temporal things profit you, if you lose your soul? It is natural for humans to love the end more than the means to the end, such as valuing the body more than riches. Therefore, it is natural that all things be abandoned for the health of the body.

If the contrary occurs, it is the perversity of passion. Likewise, it is natural to love the soul more than the body; therefore, the wise person is one who would prefer to suffer corporally rather than endure a great disgrace. If this is so, then a person ought to choose the salvation of his soul rather than the health of his body, even if he could possess the whole world.

But what does it profit a man, if he gain the whole world and suffer the loss of his own soul? (Matthew 16:26). It is as if He were saying: ‘The detriment of the soul is inestimable harm.’ Likewise, someone might say: ‘If I have my soul and I lose it, I will be able to recover it.’ For that reason, the Lord counters this, saying, Or what exchange shall a man give for his soul? (Matthew 16:26). It is as if He were saying, ‘There is none.’ He will not accept for satisfaction ever so many gifts (Proverbs 6:35).

But can he never be redeemed? Redeem your sins with alms (Daniel 4:24). It should be said that here Christ speaks regarding the complete loss of one’s soul, because a person would not be able to recover it unless he had first found it; but when he is contrite, he finds it again. Gregory expounds this differently: “There is a twofold time of the Church, the time of prosperity and the time of adversity: there are adverse things which should be embraced in adversity, and prosperous things which should be forsaken in prosperity.”

For the Son of man shall come in the glory of his Father (Matthew 16:27). Here Christ discusses His judicial power. First, His judicial power is related; second, He replies to a tacit objection. Perhaps you will say: ‘Why should I follow You and take up my cross, and so on?’ It is because of the Son of Man’s judgment and power. He has given him power to do judgment, because he is the Son of man (John 5:27). Do not be sad that He will be condemned by the ancients, because He shall come in the glory of his Father (Matthew 16:27); nor that He will be condemned before many people, because He shall come with his angels (Matthew 16:27). Every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11). And: And when the Son of Man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty (Matthew 25:31). Then He will render to everyone according to their works.

Afterwards, He replies to a tacit objection: Amen I say to you (Matthew 16:28). It is as if He were saying: ‘I have told you that the Son of Man will come, and so on. But do not be surprised. Why? I want to show you something, because there are some of them that stand here, that shall not taste death (Matthew 16:28).’ Sinners are swallowed by death, but the just taste death. These men were Peter, John, and James. Till they see the Son of man coming in his kingdom (Matthew 16:28). This was a sign of their future glory.

But He did not name them because of the envy of the others. They might have been envious because more was given to these three than to the others. Likewise, the others might have been displeased if He had shown them nothing special. Alternatively, it can be said that the kingdom of God is the Church. For that reason, there is someone who will not taste death, such as John, till he sees the Son of man coming in his kingdom (Matthew 16:28); that is, until the Church was expanded, because he lived so long that he saw the Church expanded and many [local] churches built.