Ep. 203 - Get Behind Me, Satan: Peter, the Messiah, and the Scandal of the Cross
Mass Readings for August 30, 2026
Jesus drops a bombshell when he predicts his Passion—only to be instantly rebuked by Peter, setting the stage for one of the most electrifying exchanges in the Gospels. We’ll break down Peter’s dramatic fall from “rock” to “stumbling block,” explore what ancient Romans really thought about crucifixion, and reveal how Jesus’ definition of Messiahship overturns every expectation. Along the way, we’ll dig deep into the original Greek, investigate overlooked social conventions, and tap the wisdom of the Church Fathers.
We'll spend our episode looking closer at:
The striking literary transition in Matthew’s Gospel and how the phrase “from that time Jesus began” signals a pivotal turning point in his mission [07:42]
Why Peter's attempt to rebuke Jesus broke deeply rooted student-rabbi social conventions of ancient Judaism [14:20]
How Pope Benedict XVI explains the dramatic redefinition of the term "Messiah" from simply "anointed one" to “Savior” through the new lens of Christ’s suffering [18:18]
The surprising contrast between the Greek words for "rock" (Petros) and "hindrance" (skandalon), and how Jesus uses these to frame Peter successively as both foundation and stumbling block [26:04]
What ancient Roman authors really thought about crucifixion, including chilling details of crosses lining the highways and corpses set on fire to illuminate the night [44:17]
Why Cicero and other Romans were ashamed of the cross and the radical difference in Saint Paul's and early Christians’ attitudes toward it as a saving mystery [47:04]
The powerful legend of Peter fleeing Rome, encountering Christ on the Appian Way, and being inspired to turn back, ultimately embracing the call to follow Jesus to crucifixion [48:38]
References
Matthew 4:17 - “From that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand.’”
“Who made up this group of 'elders? The history of Jewish government gives us the answer. After the exile those who reorganized the people, by this time without a king, made the ancient ruling families the basis of order. Originally, these had held the leadership of the tribes and even after the settlement in Canaan their influence had never entirely disappeared. It is probable that already in exile, that is, with the disappearance of the monarchy, the heads of the predominant families assumed the leadership of the people, directing the settlement of the exiled in Babylon and governing them as leaders and judges (Ezek. 8.1; 20.1). After the return from exile these heads of families, the 'elders of the Jews', functioned as representatives of the people, negotiated with the Persian provincial governor (Ezra 5.9ff.) and in association with the 'governor of the Jews’ directed the reconstruction of the Temple. (Ezra 5.5, 9; 6.7, 8, 14).” (Jeremias 222-223)
1 Corinthians 15:17 - “If Christ has not been raised, your faith is in vain.”
1 Corinthian 15:14 - “If Christ has not been raised, then our preaching is in vain and your faith is in vain.”
1 Chronicles 11:19 - “Far be it from me…” (hileos su)
“It was Peter who answered on behalf of the others: "You are the Christ", that is, the Messiah. Peter's answer, which was not revealed to him by "flesh and blood" but was given to him by the Father who is in heaven (cf. Mt 16: 17), contains as in a seed the future confession of faith of the Church. However, Peter had not yet understood the profound content of Jesus' Messianic mission, the new meaning of this word: Messiah.
“He demonstrates this a little later, inferring that the Messiah whom he is following in his dreams is very different from God's true plan. He was shocked by the Lord's announcement of the Passion and protested, prompting a lively reaction from Jesus (cf. Mk 8: 32-33).
“Peter wanted as Messiah a "divine man" who would fulfil the expectations of the people by imposing his power upon them all: we would also like the Lord to impose his power and transform the world instantly. Jesus presented himself as a "human God", the Servant of God, who turned the crowd's expectations upside-down by taking a path of humility and suffering.
“This is the great alternative that we must learn over and over again: to give priority to our own expectations, rejecting Jesus, or to accept Jesus in the truth of his mission and set aside all too human expectations.” (Benedict XVI, General Audience, 17 May 2006)
Matthew 4:8-9 - “Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and the glory of them; and he said to him, ‘All these I will give you, if you will fall down and worship me.’”
“Jerome says that the things that the Lord had promised, Peter did not yet have. But because he would have these things in the future, the Lord could call him Satan on account of these things.” (Aquinas 573)
“Chrysostom says that He wanted to show what man could do by himself, and what he could do by God’s grace: because above, by God’s grace, he recognized Christ’s divinity; but when God withdrew His grace, Peter’s humanity and weakness appeared, so much so that He called him Satan: so the Lord sometimes wishes perfect men to fall, so that they might know their humanity.” (Aquinas 573)
“Peter thus learned what following Jesus truly means. It was his second call, similar to Abraham's in Genesis 22, after that in Genesis 12.” (Benedict XVI, General Audience, 17 May 2006)
“When Christ calls a man, he bids him come and die.” [Dietrich Bonhoeffer, The Cost of Discipleship (New York: Touchstone, 1995), 89.]
“I see crosses there, not just of one kind but made in many different ways: some have their victims with head down to the ground; some impale their private parts; others stretch out their arms on the gibbet.” (Seneca, Consolation to Marcia 20.3 quoted in Hengel 25)
“There was not enough room for the crosses and not enough crosses for the bodies.” (Josephus, Jewish War 5.451 quoted in Hengel 26)
“They were fastened on crosses and when daylight faded, were burned to serve as lamps by night.” (Tacitus, Annals 15.44 quoted in Hengel 26)
“Is it worthwhile to weigh down on one’s own wound and hang impaled on the gibbet in order to postpone something which is the balm of troubles, the end of punishment?” (Seneca, Moral Epistles 101.12 quoted in Hengel 30)
“Hanging on the gallows, which gradually took the place of crucifixion after the time of Constantine and the later Christian emperors of the fourth century, was essentially a more humane punishment.” (Hengel 29)
“We have very few more detailed descriptions, and they come only from Roman times: the passion narratives in the gospels are in fact the most detailed of all. No ancient writer wanted to dwell too long on this cruel procedure.” (Hengel 25)
“The cross [is] the most cruel and most disgusting punishment.” (Cicero, Against Verres 2.5.165/Book 5, §64)
“The very word ‘cross’ should be far removed not only from the person of a Roman citizen but from his thoughts, his eyes, and his ears.” (Cicero, Pro Rabirio Perduellionis Reo [Defense of Rabirius], §16)
Romans 1:16 - “For I am not ashamed of the gospel.”
1 Corinthians 1:23-25 - “We preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.”
Bibliography
Aquinas, Thomas. Commentary on the Gospel of St. Matthew. Translated by Paul M. Kimball. Dolorosa Press, 2012.
Davies, W. D., and Dale C. Allison Jr. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary. London; New York: T&T Clark International, 2004.
Hengel, Martin. Crucifixion: In the Ancient World and the Folly of the Message of the Cross. Translated by John Bowden. Philadelphia: Fortress Press, 1977.
Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009.
Joachim Jeremias. Jerusalem in the Time of Jesus. 1969. Repr., USA: SCM Press, 2019.
Mitch, Curtis, and Edward Sri. The Gospel of Matthew. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2010.
Discussion Questions
The beginning of the episode focused on the transition in Matthew’s Gospel, where Jesus moves from preaching to predicting his passion. What significance does this shift hold for understanding Jesus’s mission?
The meaning of “Messiah” to first-century Jews was discussed. How did Jesus redefine by His actions the term and why did Peter initially misunderstand this new meaning?
A key theme that emerged was the intensity of Jesus’s rebuke to Peter: “Get behind me, Satan.” How does this phrase connect with Jesus’s earlier temptation in the desert?
The episode explored the social conventions between rabbi and disciple. Why was Peter’s correction of Jesus considered especially radical in this context?
Several points were raised, including Jerome’s and Chrysostom’s thoughts on Peter’s rapid fall from spiritual heights. What lessons do these perspectives offer about spiritual pride and human weakness?
The concept of “skandalon” as a stumbling block was contrasted with Peter as the “rock.” How does this dual symbolism help frame discipleship and failure?
The episode examined how crucifixion was viewed in Roman culture. How does understanding ancient attitudes toward crucifixion change your perception of Jesus’s use of the word “cross”?
Katie referenced Dietrich Bonhoeffer’s statement, “When Christ calls a man, he bids him come and die.” How does this idea resonate with the Gospel message at hand.
Pope Benedict XVI’s link between Peter and Abraham’s “second call” — a deeper call to sacrifice — was discussed. In what ways might disciples today experience a similar call?
The conversation emphasized that Jesus does not ask disciples to go where he has not first led. How might this truth shape one’s view of suffering and following Christ?