Verse by Verse

18 “Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

19 “Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.

20 For where two or three are gathered together in My name, I am there in the midst of them.”

The instructions given to Peter in Matthew 16:19 are here given to all the apostles. See my notes on that passage for an explanation of this verse. In the immediate context, it is applied to the matter of dealing with a sinning member of the assembly.

in My name (v.20) — claiming and using Christ’s authority

The Lord was not talking about the church here. He was talking about the kingdom (vs. 1, 3-4). And He was not speaking to all believers, but to the disciples (v.1). But the principles of forgiveness and dealing with sinning brothers can be applied today.

15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother.

16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’

17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.

This teaching on forgiveness is probably tied to the teaching on humility earlier in the chapter — Don’t think you are greater than your brother; don’t do anything to cause him to sin; and, if he sins against you, forgive him.

against you (v.15) — not in some manuscripts, so the Lord could have been referring to more general sins and not just those against a given individual.

gained (v.15) —In considering our Lord’s use of the word “gained” here, it is very interesting to trace it through the New Testament. It is a commercial word, a word of the market place. It is a word which is used to characterize the processes by which a man accumulates wealth. The use of the word in this connection, so far as the sinning brother is concerned, recognizes loss. A man who has sinned is in certain senses lost; when he is restored he is gained, and the gain is interpreted by the context. — Morgan, page 232.

by the mouth of two or three witnesses … (v.16) — taken from Deuteronomy 19:15

heathen (v.17) = Gentile — more evidence that the Lord was talking to Jews only in this passage (although the principle in verses 15-17 is universal — Leviticus 19:17; Galatians 6:1; 2 Corinthians 13:1; 1 Timothy 5:19). The Lord was NOT teaching about a future institution, the Christian church. He would not have said, in essence, “After the resurrection, I will establish a church among the Gentiles. In that church, if a sinner refuses to admit his sin, treat him like a Gentile.” It’s the audience, not the principle, that I’m pointing out here. Jesus was talking to a Jewish audience (His apostles) about the kingdom, although, as I’ve just mentioned, the principles also apply in the church.

church (v.17) = assembly (as always) — not referring to the still-future body of Christ church but to any assembly of believers (in the immediate context, an assembly of Jewish believers)

11 For the Son of Man has come to save that which was lost.

12 “What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?

13 And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.

14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

Verse 11 isn’t in many manuscripts in this passage, but it does appear in Luke 19:10.

Ironside has a take on verse 14 that is interesting. I’m not sure how I feel about it.

Verse 14 gives the assurance that all children dying [before] coming to years of accountability are forever saved through the work of Christ. It is not the Father’s will that any of them perish; and inasmuch as their wills are not set against the will of God we may be certain they are with Christ in the Father’s house. — Ironside, page 225.

I do think that this passage must be understood in the context of the kingdom and what would (and will) occur between this teaching by the Lord and the beginning of the kingdom — the tribulation.

Christ went on to show the twelve that He rejoiced over and loved the one who came to faith in Himself. He used the figure of a man who had a hundred sheep, one of which was lost (vs. 12-14). He searched until he found the sheep that had strayed. When he found it, he rejoiced over it. Christ’s heart was satisfied through the faith that this man had placed in His person … Christ searched for what was lost because “your Father in heaven is not willing that any of these little ones should be lost” (v.13). If the twelve shared the heart of Christ, they would have love for those who came to Him. — Pentecost, page 267.

I realize my notes are sketchy on this chapter. I’m still working though it. I trust that further study will shed more light.

7 Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!

8 “If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.

9 And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire.

10 “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.

woe (v.7) — the prophetic condemnation to death

Verses 8-9 repeat the Lord’s instructions from Matthew 5:29-30.

The reason I cut off this study where I did is because verse 10 has often confused me and I wanted to make sure I studied it well. I’m not sure I’ve figured it out yet. The commentaries are of two minds. Here’s Gaebelein:

At the first glance it would seem as if these little ones have angels in heaven. There is a passage in Acts 12:15 which is the key to solve the difficulty here. When Peter, rescued by an angel, led forth miraculously from the prison house, knocked at the door of the praying assembly and Rhoda maintained that Peter stood outside, they said, “It is his angel.” They believed that Peter had suffered death and that his angel stood outside. What does “angel” mean in this passage? It must mean the departed spirit of Peter. This fact throws light on the passage before us. If these little ones, who belong to the kingdom of heaven, depart, their disembodied spirits behold the Father’s fact in heaven; in other words, they are saved. — Gaebelein, pages 382-383.

I’m not sure I agree, because the passage in Acts isn’t really much connected to this one. There are plenty of other places in Scripture where angel means angel. I don’t see any reason to pick out that particular passage to explain this one. I also doubt very much that there are children in heaven, not because children can’t be saved (I believe they can) but because I don’t think they remain children for eternity.

Now Pentecost:

Look up from earth to heaven; those representative, it may be guardian, angels nearest to God, are not those of deepest knowledge of God’s counsel and commands, but those of simple, humble grace and faith … Even that which is little and looked down on by people is under the watch-care of God, and He assigns His angels to guard those who have trusted Him. — Pentecost, page 266.

This didn’t satisfy me either. I’ve been taught that guardian angels, if that really is a ministry, were for Israel alone. That would be the case in this passage, but is that what the Lord was referring to?

I asked Ricky Kurth, and here was his response:

I think the Word of God works on many different levels.  I think the Lord was talking about actual children, and how their innocence insures their salvation before they come to the age of accountability, and [of] the faith that little children are able to express once they do come to that age, for of such is the kingdom of heaven.

But when the Lord “called a little child” (Matthew 18:2), that phrase “little child” (v.4-5) is symbolic of His little flock, whom He called “little children” (John 13:33 cf. 1 John 2:1,12-13,18,28; 3:7,18; 4:4; 5:21), for as people who exhibited child-like faith in Him, theirs is the kingdom of heaven as well as [it is for] the innocent.

As for “their angels,” Hebrews 1:14 says of angels, “are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”  Well, little children and believers are the heirs of salvation, and so I believe that each one in Israel had their own angel.  Remember, there are well over 100 million angels (Revelation 5:11).

But there is no evidence in Paul’s epistles that angels have a ministry to members of the Body of Christ as they did to Israel.  All Paul says about them is that they are learning about God’s grace from us (Ephesians 3:10).  

The Jews were “the children of Israel,” and God treated them like children, giving them a law filled with “thou shalts” and “thou shalt nots.”  That’s how you treat children!  Children must be “under tutors and governors” (Galatians 4:1-2).  Well, if the Law was their tutor, angels were the governors that ministered to those heirs of salvation.  

But as Paul goes on to say, we have received “the adoption of sons” (Galatians 4:5) and so we are sons, not children.  Because of that, I don’t think we have an individual angel assigned to us as the Jews did.

1 At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?”

2 Then Jesus called a little child to Him, set him in the midst of them,

3 and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.

4 Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.

5 Whoever receives one little child like this in My name receives Me.

6 “Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.

This account also appears in Mark 9:33-50 and Luke 9:46-50.

This talk may have taken place in Peter’s house, and the child may have been a member of Peter’s family, but we aren’t told and so it isn’t important.

Who then is greatest (v.1) — This question reflects the apostles’ confusion after the Lord’s revelation of His approaching death. The kingdom He taught didn’t mesh with their understanding and expectations of what a kingdom should look like — and their lofty roles in it.

converted (v.3) = turn — from their expectations of exalted positions in the kingdom to humility and faith (Matthew 11:11)

become as little children (v.3) — humble, responsive to Christ’s call to come, obedient, trusting, utterly dependent

receive (v.5) = by way of giving hospitality

Their service (v.5) to the King should be service to the humble and meek, not concern for lofty positions.

sin (v.6) = lit. “cause to stumble”

millstone (v.6) = a great stone that had to be turned by a beast of burden

22 Now while they were staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men,

23 and they will kill Him, and the third day He will be raised up.” And they were exceedingly sorrowful.

24 When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?”

25 He said, “Yes.” And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?”

26 Peter said to Him, “From strangers.” Jesus said to him, “Then the sons are free.

27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.”

temple tax (v.24) = two drachmae — a tax of half a shekel which every Jew over 20 was expected to pay for temple upkeep — originally mentioned in Exodus 30:11-16

The Jews at the time of Christ were confused about the Old Testament prophecies concerning Messiah. They recognized on the one hand that Messiah was to suffer, and on the other that Messiah would rule in power and glory. These two lines of revelation seemed to be contradictory. Jewish theology sought to harmonize the confusion by teaching the coming of two Messiahs: one to suffer and die, and the other to reign in power and glory. The disciples were not above accepting this popular conception. Christ had been speaking of a glorious kingdom in which He would rule over Israel. The three on the mount had had a revelation of that kingdom and of Christ’s glory in it; thus their attention was focused on the glory of Messiah’s reign. Like the other Jews, they could not conceive of Messiah having to suffer and die. Christ was trying to show these men that the same Messiah who would one day reign must also suffer and die. Hence, as they walked along from the slopes of Hermon to the sanctuary of Capernaum, our Lord again instructed them concerning the events that were before Him. This instruction produced two results: first, they were much confused but afraid to ask Him for further explanation (Mark 9:32); and second, they were “filled with grief” (Matthew 17:23). — Pentecost, page 262.

Jesus anticipated him (v.25) — He knew what Peter was about to say and spoke first

strangers (v.25) — those not of the royal line

He was reminding Peter (v.26) of Caesarea Philippi. There Peter had said, “Thou are the Christ, the Son of the living God.” Now Christ said to him, This half shekel is the payment of the subjects of the King, and you have said that I am the Son. When you confessed that, you did not quite understand the dignity and glory of the fact, for now you say that I pay this half shekel. You must have recognized that there is no claim on Me to pay it, if you had understood your own declaration, and the revelation of the Mount. It is for you to pay this because you are the strangers, the subjects, the people under the rule of the King. I am the Son. 

Thus (v.27) the King brought Himself to the place of submission in order that others might not be caused to stumble. He put Himself into fellowship with Peter. Peter, you must all pay the shekel, but I will pay it with you. You must take this place of submission; I take it side by side with you. In the commonplace of life I am with you, just as I was in the glory of the Mount, where all My Kingliness was manifested; just as I will be with you in the midst of the need of the age. — Morgan, pages 226-227.

piece of money (v.27) — a silver tetradrachma, equal to a shekel, the exact amount for the tax for two people

14 And when they had come to the multitude, a man came to Him, kneeling down to Him and saying,

15 “Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.

16 So I brought him to Your disciples, but they could not cure him.”

17 Then Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.”

18 And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour.

19 Then the disciples came to Jesus privately and said, “Why could we not cast it out?”

20 So Jesus said to them, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.

21 However, this kind does not go out except by prayer and fasting.”

epileptic (v.15) = the Greek word means “lunatic”

disciples (v.16) — the nine not on the mountain with Jesus

The disciples had been given authority to cast out demons in Matthew 10:8.

Christ responded “O unbelieving generation” (Mark 9:19). He addressed this to the father and to the crowd and to the teachers of the law rather than to the disciples who had been unable to heal the man. This son evidently had been brought as a test of the authority that belonged to Christ and as a test of the disciples as His representatives. The nation to whom Christ had refused to give a sign was still seeking a sign. They would not believe until they had been convinced to their satisfaction that Jesus was who He claimed to be. This confrontation was designed to provide some additional proof by which they might be persuaded; hence, Christ referred to that group as an unbelieving generation, for they had seen a multitude of signs previously and had not believed. — Pentecost, page 260.

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What Christ did for the demon-possessed boy was a revelation of what He could and would do for the nation Israel if they would put faith in Him. If they would turn to Him and seek deliverance, He would grant deliverance in response to their faith. Their deliverance did not depend on His ability to deliver but rather on their faith in His person. — Pentecost, page 261.

unbelief (v.20) = little faith

Verse 21 isn’t in the best manuscripts. This account is also found in Luke 9:37-43 and Mark 9:14-29. Verse 21 may have been brought over from Mark 9:29, where it is used in the same context.

Prayer is essentially an attitude of utter dependence on God. These men seem to have been trusting their previous experiences or trusting the authority that had been conferred on them instead of depending on Christ and trusting Him to perform the miracle through Him. — Pentecost, page 261.

1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves;

2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light.

3 And behold, Moses and Elijah appeared to them, talking with Him.

4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.”

5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!”

6 And when the disciples heard it, they fell on their faces and were greatly afraid.

7 But Jesus came and touched them and said, “Arise, and do not be afraid.”

8 When they had lifted up their eyes, they saw no one but Jesus only.

9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.”

10 And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first?”

11 Jesus answered and said to them, “Indeed, Elijah is coming first and will restore all things.

12 But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.”

13 Then the disciples understood that He spoke to them of John the Baptist.

This event is also covered in Mark 9:2-13 and Luke 9:28-36.

Peter, James, and John (v.1) — three witnesses as required by Mosaic law. John refers to it in John 1:14, Peter in 2 Peter 1:16-20.

transfigured (v.2) = changed into another form. The Greek word is used elsewhere only in Romans 12:2 (regarding grace in our lives) and 2 Corinthians 3:18 (regarding our future glory).

It was a metamorphosis, a change from within; the glory of Christ’s eternal Sonship shone out through the veil of His flesh, so that the disciples might have ocular proof of His true character as Immanuel — God and man in one person. — Ironside, page 212

His face shone (v.2) — the light shone from Him, not on Him.

The transfiguration was the fulfillment of Matthew 16:28.

This was the glory that belongs to God which was revealed in the tabernacle (Exodus 40:34-38). This glory was revealed again in the temple (1 Kings 8:10-11). It was that glory which departed from the temple because of Israel’s apostasy and unbelief (Ezekiel 10:18; 11:22-23). Now this glory was on the earth in the person of Jesus Christ. This glory would be revealed to Stephen (Acts 7:55-56), to Saul of Tarsus on the Damascus Road (Acts 9:3; 22:6, 11; 26:13), and once again to John (Revelation 1:16). This glory will be revealed to the world when Jesus Christ comes to this earth again (Matthew 24:30; 25:31). The glory that will lighten the whole world at the Second Advent was here revealed to the three who witnessed the Transfiguration. The light in which the redeemed will walk for all eternity (Revelation 21:23) was witnessed by Peter, James and John. 

It was necessary that Christ’s glory be veiled when He came into this world. Christ’s glory was not surrendered at the time of the Incarnation but was veiled, lest the people whom He had come to redeem should be consumed by its brightness. God’s purpose was to dwell in the midst of His people Israel and to reveal His presence among them by letting the light of His glory shine on them. But Israel could not behold the unveiled glory of God. Therefore, in revealing plans for the tabernacle to Moses, God instructed him to erect a curtain between the Holy of Holies, where God purposed to dwell, and His people. That veil was not so much designed  to teach Israel that they were unworthy to enter the presence of God —which in truth it did — as much as to protect Israel from being consumed by the brightness of God’s glory. The veil, then was a gracious provision by a holy God to make it possible for Him to dwell in the midst of an unholy people. The writer to the Hebrews said that the body of Jesus Christ was to Him what the veil was in the tabernacle: “We have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, His body” (Hebrews 10:19-20). Christ’s glory, then, was not surrendered at the Incarnation; instead, it was veiled so that the Holy One might dwell among an unholy people. The Transfiguration, then, was a revelation of the essential glory that belongs to Christ and one day will be revealed to the world. This, then, was the fulfillment of the prophecy that Christ had made the preceding week. — Pentecost, pages 256-257.

Moses (v.3) — representing the law (Jude 9)

Elijah (v.3) — representing the prophets (2 Kings 2:11)

then Peter answered (v.4) — Mark and Luke both make it clear that Peter, overcome by what he saw, did not know what he was saying. He was probably wanting the kingdom without the cross.

The Feast of Tabernacles, the last in the cycle of Israel’s annual feasts, was a memorial of the nation’s deliverance out of Egypt and their desert experience in which they were characterized as strangers and pilgrims. This feast also anticipated Israel’s final regathering as a nation out of the desert into the Land of Promise under the beneficent rule of the promised Messiah. In Peter’s day the nation was oppressed by Gentiles and looked forward to the coming of the Messiah, or Deliverer, who would gather the people into the land under His reign. The vision of the glory of Christ which Peter had seen reminded him of Israel’s glorious hope to be realized in Messiah’s kingdom. Therefore it seemed fitting to him that they should have a Feast of Tabernacles because the three had witnessed the millennial glory of Christ. Peter had correctly interpreted the significance of the Transfiguration. But it was impossible for Israel to experience the fulfillment of what was anticipated in the Feast of the Tabernacles until the nation turned in faith to the Messiah. This the nation was not doing, and, therefore, Peter’s proposal brought a rebuke from Christ. Although Christ possessed the glory of the King, He was not publicly recognized as King; therefore, Israel could not enter into their millennial blessing. — Pentecost, pages 257-258.

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cloud (v.5) — This cloud was none other than the one that had appeared over the tabernacle in the desert to signify the presence of God among His people. From the cloud God spoke again concerning the person of Jesus Christ: “This is My Son, whom I love. Listen to Him!” (Mark 9:7). Instead of “whom I love,” the two parallel texts have “whom I have chosen” (Luke 9:35) and “with Him I am well pleased” (Matthew 17:5). Thus the Father again authenticated both the person and word of Christ. — Pentecost, page 258.

Hear Him! (v.5) — the Son has more authority than the law or the prophets. Only He, and never they, can restore the relationship between man and God.

Elijah must come first (v.11) — Malachi 4:5-6

It seems clear from the prophetic scriptures that a similar Elijah-testimony will be given in the dark days of the great tribulation before the manifestation of the Lord in judgment. The vision of the two witnesses in Revelation 11 would appear to confirm this. — Ironside, pages 215-216.

restore all things (v.11) — the Millennial Kingdom — Luke 1:17

John the Baptist (v.13) — a type of Elijah — Matthew 11:14

John the Baptist had come in the power and spirit of Elijah. He was the voice in the wilderness, the way preparer, the one in whom the last prophecy in Malachi might have been fulfilled, but they did not know him. His rejection was the prelude to the rejection of the Lord as we have seen before (chapter 11). John surely was the Elijah for that time. 

But this does not fulfill Malachi’s prophecy. That prophecy is yet to see its fulfillment. Before the Lord returns to earth in power and glory another forerunner, an Elijah, will come and his testimony will not be rejected then; he will indeed be Elijah who restores all things and he will be followed by the coming of the King to set up His kingdom. 

As long as the church is in the earth that end time does not begin. The removal of the church will be followed by the last stage of the ending of the age. During that time, the great tribulation, Elijah appears.

His work is exclusively among the people who are the kingdom people. His witness is to the remnant of Israel. Like John’s call to repentance, he will preach repentance and his testimony will be received; he will accomplish the mission of Malachi 4:5-6. — Gaebelein, pages 368-369.

24 Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.

25 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.

26 For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?

27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.

28 “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.”

In verses 24-26, the Lord is telling His disciples that they have a choice. They can listen to Him and place their faith in Him and do what He tells them is necessary. If they do so, they may suffer in this life but they will be rewarded with eternal life. Or they can listen to the Pharisees and others in the world who insist that each man can determine for himself what is necessary for salvation. If they do so, they may gain in this life, but they will lose in eternity. This is a truth that transcends dispensations. Throughout the history of man, salvation has come by placing faith in whatever God said to people at that point in time.

But at the same time — for us, it is faith alone in what Christ accomplished on the cross. It is just as wrong to place our faith in what what necessary in other dispensations as it is to reject God’s Word entirely.

reward each according to his works (27) — Psalm 62:12; Proverbs 24:12

Verse 28 is not saying that the kingdom will come while members of the Lord’s audience were still alive. It is saying that some of them would see the Transfiguration (Matthew 17:1-8), when Jesus appeared in His majesty. This was a taste of what it will be like at His second coming when He returns in glory. Peter refers to this event in his second epistle.

2 Peter 1:16-19 —  For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” And we heard this voice which came from heaven when we were with Him on the holy mountain. And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts.

21 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.

22 Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!”

23 But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.”

elders (v.21) — religious leaders, probably the Sanhedrin

rebuke (v.22) = reprove, censure, strongly warn against. Peter probably felt authorized to speak this way in light of the Lord’s words to him in vs.18-19.

Far be it from You (v.22) = probably “Have mercy on Yourself.”

He turned (v.23) — away? turned His back?

Satan (v.23) — This was another temptation to avoid the cross like the ones Satan used in the wilderness.

Christ’s reply to Peter was even stronger than Peter’s remonstrance: “Out of my sight, Satan!” (v.23). By addressing Peter as Satan, He was not inferring that Peter was unsaved. Peter had previously confessed his unswerving faith in the person and work of Christ. But Peter had expressed Satan’s purpose; to prevent Christ from going to the cross to become a sacrifice for the sin of the world. Satan had tried several times previously to bring about Christ’s premature death. Satan had used Herod’s slaughter of the children in Bethlehem, the violence of mobs that sought to kill Christ, and the raging storms on the seas. Thus far Satan had not been able to accomplish his purpose. Now Satan was working through one close to the Lord. In his temptation of Christ, Satan had offered Christ a throne without a cross, asking that He worship him. Christ rejected this offer. Now Peter had acknowledged that Jesus was the Messiah; in Peter’s mind there was no reason why He should not exert His messianic authority and mount Messiah’s throne immediately. The death of Christ did not seem necessary to Peter. Peter seems to have been oblivious to the fact that, according to prophetic Scripture, Messiah must not only reign but by His death He must also provide for the redemption of sinners. For this reason Christ said to him, “You do not have in mind the things of God, but the things of men” (Matthew 16:23). — Pentecost, pages 253-254.

offense (v.23) = trap, snare

mindful (v.23) — The same word is used in Romans 8:5 and Philippians 2:5.