The big picture
Matthew 16 opens in verse 1 with “The Pharisees also with the Sadducees came, and tempting desired him that he would shew…”, reaches its middle movement near verse 14 with “And they said, Some say that thou art John the Baptist: some, Elias; and others…”, and closes in verse 28 with “Verily I say unto you, There be some standing here, which shall not taste of death, till…” Repeated or prominent terms include Jesus, bread, disciples, heaven, Peter. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Matthew · King James Version · 28Matthew 16:1-7
1–7: The Pharisees also with the Sadducees came, and tempting desired him…
Matthew 16:1–7 opens with “The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a…” and reaches “And they reasoned among themselves, saying, It is because we have taken no bread.” by its final verse. That movement develops the focus on Peter confessing Jesus near Caesarea Philippi and then resisting the announced path toward the cross, with particular weight carried by sign, bread, discern.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.” Naming Pharisees and Sadducees keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 16:1-7
King James Version1The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
2He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.
3And 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?
4A 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.
5And when his disciples were come to the other side, they had forgotten to take bread.
6Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
7And they reasoned among themselves, saying, It is because we have taken no bread.
Matthew 16:8-14
8–14: Which when Jesus perceived, he said unto them, O ye of little faith, why…
Matthew 16:8–14 opens with “Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among…” and reaches “And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or…” by its final verse. That movement develops the focus on Peter confessing Jesus near Caesarea Philippi and then resisting the announced path toward the cross, with particular weight carried by bread, baskets, beware.
Context that brings the passage to life
This block contains 5 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Matthew 16:8-14
King James Version8Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
9Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?
10Neither the seven loaves of the four thousand, and how many baskets ye took up?
11How 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?
12Then 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.
13When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
Matthew 16:15-21
15–21: He saith unto them, But whom say ye that I am?
Matthew 16:15–21 opens with “He saith unto them, But whom say ye that I am?” and reaches “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem…” by its final verse. That movement develops the focus on Peter confessing Jesus near Caesarea Philippi and then resisting the announced path toward the cross, with particular weight carried by heaven, Jesus, Christ.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“He saith unto them, But whom say ye that I am?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“And Simon Peter answered and said, Thou art the Christ, the Son of the living God.” Naming Christ keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 16:15-21
King James Version15He saith unto them, But whom say ye that I am?
16And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18And 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.
19And 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.
20Then charged he his disciples that they should tell no man that he was Jesus the Christ.
21From 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.
Matthew 16:22-28
22–28: Peter took him, and began to rebuke him, saying, Be it far from thee…
Matthew 16:22–28 opens with “Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not…” and reaches “Verily I say unto you, There be some standing here, which shall not taste of death, till they…” by its final verse. That movement develops the focus on Peter confessing Jesus near Caesarea Philippi and then resisting the announced path toward the cross, with particular weight carried by lose, life, Peter.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the…” Naming Get keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 16:22-28
King James Version22Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
23But 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.
24Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
25For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
26For 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?
27For 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.
28Verily 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.
Details worth noticing
The opening image
Matthew 16:1 begins with “The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.”
Where the chapter turns
Matthew 16:13 forms a natural hinge: “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?”
The final note
Matthew 16:28 leaves the reader with “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.”
A word trail through the chapter
The words Jesus, bread, disciples, heaven, Peter, Pharisees help reveal the chapter’s repeated concerns.
Whose perspective receives unexpected attention?
Hagar's. The messenger finds her, names her and speaks about her future.
What does Ishmael's name commemorate?
God has heard her affliction, according to verse 11.
KJV words made clear
- unto
- to
- thee
- you
- thou
- you
- hath
- has
- spake
- spoke
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.