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Can love express itself in a rebuke?  In John 13:1, Jesus expresses His love for all of His disciples.  In Matt. 16:21-23, Jesus rebukes Peter.  The answer to our question is, “yes!”  A rebuke is a verbal correction.  Whenever a person’s thinking is not in harmony with God’s thoughts, purposes and will, there is a need for correction.  A rebuke is an attempt to bring a person’s thinking into to harmony with God’s thoughts.  Truth by its very nature is corrective of error. The desire to have individuals walk in truth is an act of love.  The key to success in giving a rebuke is when love prevails in the heart of the one administering the rebuke and love prevails in the heart of the one being rebuked.  As noted above, Jesus loves Peter.  Peter also loves Jesus (John 21:15-19).  The rebuke will bear fruit when love is present in the hearts of all involved.
The Prophecy (Matt. 16:21).
Through the suffering of Jesus before and during the crucifixion, salvation would be provided for all people.  Suffering will provide divine atonement for sin.  Jesus affirmed that He would “suffer many things.”  He suffered mockery, ridicule, humiliation, beating, excruciating pain and death.  In Isaiah 53, the prophet predicts the suffering of the Servant of God who would consequently provide spiritual healing, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (v. 5).  Truly, Jesus suffered in our place and on our behalf.  Jesus’ suffering provided for our forgiveness of sin (expiation) and appeasement of God’s wrath (Rom. 5:8-9) thus justifying us and saving us.  His suffering was a free act of love and grace.  Jesus also affirmed that He would be killed (put to death) and that He would rise again the third day.  His suffering would be followed by His triumph over sin and death.  The death, burial and resurrection of Jesus are the heart of the Gospel of Christ (I Cor. 15:1-4).  They are also the hope of the world.
The Denial (Matt. 16:22).
Peter denies the truth expressed by the Lord, “Be it far from thee, Lord: this shall not be unto thee.”  Peter’s response indicated a “strong negation” of what Jesus had just stated.  Would God allow Jesus to suffer such degradation?  The thought seems incongruous to Peter.  Peter makes an emotional response to the Lord’s words instead of receiving them by faith.  Perhaps he considered that Jesus’ statement contradicted the fact that He was the Messiah and the Son of God which he had earlier confessed (Matt. 16:16-18).  Peter also seems to miss the triumph that Jesus would have over death–namely, His resurrection from the dead.
The Rebuke (Matt. 16:23).
Jesus responds to Peter’s words with a strong rebuke, “Get thee behind me, Satan: thou art an offense unto me: for thou savorest not the things that be of God, but those that be of men.”  The use of the term, Satan, indicates that Jesus recognizes that Peter had become an adversary to Him.  Peter’s denial of the prophetic truth put him in the role of tempter.  He stands in the place of Satan as tempter to Jesus.  Peter’s role is now changed from being a great confessor of Jesus to being a great denier of Jesus.  Jesus demands distance, “get behind me” and shows that separation involves protection.  Jesus also said that Peter was a cause of stumbling to Him.  Peter’s denial of Jesus’ suffering and death and triumph over death was a stumbling block to the progress of redemption.  Peter’s thoughts are entirely on the human level.  What a contrast to his confession of Christ given earlier where Jesus recognized the source of the content of the confession as being from heaven (God the Father).  Peter does not savor the things that be of God at this time.  Peter failed to associate the words of Jesus with His mission–being the Messiah and providing atonement though the power of His blood.  Peter’s denial deserved rebuke.
The Lessons.
First, the rebuke was corrective.  The correction was needed to redirect Peter’s thoughts from the flesh to the spiritual things of God.  Love corrects.  Love chastens in a verbal correction.  Love rejoices in the truth.  If Jesus had said nothing to Peter, the denial would stand.
Second, the rebuke affirms and defends the truthfulness of the prophetic declaration concerning Jesus’ suffering, death and triumph over death.  Jesus will experience these things as a necessary part of the scheme of redemption.
Third, Peter’s denial attacks the integrity of Jesus.  Peter’s denial amounts to calling Jesus a liar which would contradict Peter’s own confession.  If Jesus is the Son of God, He would never tell a lie.  God cannot lie!  Peter needs to change.
Fourth, the rebuke reveals Christ’s character manifested in the relationship with Peter.  Plain speech tests loyalty and love in the relationship.  Jesus loved Peter and desired that he be led by heavenly purposes and plans and not merely emotional yearnings.  Yes, it would be painful for Peter to see Jesus suffer and die, but only through this experience could Jesus redeem people from sin.  Peter’s own salvation was involved.
Fifth, the rebuke warns the other disciples not to make the same mistake that Peter had just made.  Do not reject the truth, even though it is difficult to accept, because of human feelings.
Finally, the rebuke shows us that Jesus’ suffering was a necessary aspect of our salvation (Heb. 5:8-9).  “Though he were a Son, yet learned he obedience by the things which he suffered, And being made perfect, he became the author of eternal salvation to all those that obey him.”   Through Jesus’ suffering and death, Satan, is defeated (Heb. 2:14) and we can have the spiritually optimal life now (John 10:10) and eternal life in the world to come (John 3:16).

Matthew 18:15-17 is a passage of Scripture that is often misunderstood and abused.  I would like to provide some excellent quotes from respected men who give a good analysis of this passage.  The first is by Wendell Winkler, A Study of Jesus, the King, As Developed in Matthew 18 in the Book of Matthew, edited by Garland Elkins and Thomas Warren, pp. 470-486. “(7) A special note: an abuse of this test.  Some use this text, when public ungodliness is rebuked (I Tim. 5:20), and written and spoken false doctrine is taught, by asking, “Have you been to see the brother?”  Such is not required, since this text is dealing with personal offenses, not public ungodly living and public proclamation of false doctrine.  Based on this reasoning Catholicism could not be rebuked unless one first went to see the pope, nor Baptist doctrine as taught in his column, “My Answer,” without first going to see Billy Graham!”
Consider this quotation from Terry Hightower, Jesus’ Teaching on Offenders, Offenses, Forgiveness, Divorce, and Riches (Studies in Matthew, edited by Dub McClish, The Fourteenth Annual Denton Lectures, November 12-16, 1995, pp. 224-254).  “The foolish notion that the Lord’s first step goes beyond personal offenses to apply to those publicly teaching error is patently absurd in the light of Christ’s controversial dealings with His own disciples (e. g. a “Get thee behind me Satan” Peter or a “cumbered about much serving: Martha), the temple moneychangers, Pharisees, Sadducees, entire cities (e. g., Matt. 11:20-24; imagine His having to go to every resident first before He could publicly rebuke them!).  He felt no compulsion to seek a totally private audience with a Herod or a Pilate (Luke 13:32; John 18:33-38).  John did not feel compelled to refrain from calling Diotrephes’ name in 3 John 9-10.  Paul did not misapply Matthew 18:15 in dealing with Peter’s sin in Galatians 2:14, nor in operating upon what some today would call “hearsay” or “rumor” in I Corinthians 1:11 and 5:1-13.  Is it not the case that those most prone to “eisegete” verse 15 are the very ones who will ignore it and criticize the criticizers without first going to them? (pp. 233-234).
Those who publicly declare false doctrine (either verbally or in writing) are rightly subject to public rebuke and exposure.  This solemn charge is given by the apostle Paul in II Tim. 4:1-4, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.  For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables.”