The passage in Matthew 16.13-20 forms a turning point in Matthew’s narrative. The disciples have gradually come to a deeper understanding of Jesus’ true nature. In this passage, Peter makes it crystal clear what they think about the One with whom they have been walking.
Jesus often asked questions to draw out people’s faith and understanding. This time was no exception.
Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” (Matthew 16.13).
The disciples answered by comparing Jesus to prominent figures in the Old Testament.
And they said, “Some say John the Baptist but others Elijah and still others Jeremiah or one of the prophets” (Matthew 16.14).
Jesus wanted their personal belief and Peter took the role of spokesman for the group.
He said to them, “But who do you say that I am?”
Simon Peter answered, “You are the Messiah, the Son of the living God” (Matthew 16.15-16).
According to R.T. France, “Messiah was generally referred to as a son of David, who would restore the nation to the glory and independence it had known under the first David. It was a nationalistic term and one which was hard to separate from the political aspirations of a subjective people.”
This is the first time in Matthew’s Gospel that Jesus is identified as both the Messiah and the Son of the Living God. When Peter made this statement, he was reflecting the idea that we find in the Psalms.
I will tell of the decree of the Lord:
He said to me, “You are my son;
today I have begotten you. (Psalm 2.7)
France makes an important point concerning the “living God.” He writes, “To call God the living God is very accurate. If He is not living, then He is not God.
“This statement is a powerful reminder that the God with whom Jesus is being connected is not a philosophical abstraction, but the dynamic God of Israel’s faith and history.”
The Rock
According to France, Peter, or “Rock,” was a virtually unknown human name in the ancient world. This makes it probable that Jesus chose it with its literal meaning. Peter is to be a rock.
One important function of a rock, as in Matthew 7:24-27, is to provide a firm foundation for a building.
And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you but my Father in heaven.
“And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it” (Matthew 16.17-18).
Paul recognized the role of the apostles of whom Peter was the first among equals as the foundation of the church.
Paul saw the church as “built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone” (Ephesians 2.20).
France writes that the “gates of Hades” is a metaphor for death, which contrasts strikingly with the phrase the Living God. The gates of Hades or death describes the place to which dead people go.
The gates represent the imprisoning power of death. Death will not be able to imprison and hold the Church of the Living God.
Looking back on 2000 years of church history, we can see the fulfillment of his statement.
Keys of the Kingdom
In Isaiah’s day, authority and stewardship were given to Eliakim. This is what God said about his servant.
“I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah.
I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open” (Isaiah 22.21-22).
What Jesus said to Peter is similar to that in Isaiah. Jesus confers authority and stewardship on Peter.
“I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (Matthew 16.19).
Jesus declares Peter to be the steward – that is, the chief administrative officer in the kingdom of heaven – who will hold the keys.
France is very insightful at this point: “The steward is not the owner; he has both authority over the rest of the household and responsibility to his master to administer the affairs of the house properly.
“The keys are those of the storehouse to enable him to make appropriate provision for the household.
“The metaphor of tying up and untying speaks of administrative authority. The terms are used in rabbinic literature for declaring what is and is not permitted.”
A good example of Peter’s administrative authority in action was the permitting of Gentiles to become members of the family of God. See Acts 10.1-11.18.
The Greek grammar in this verse makes it clear that when Peter makes his decision, it will be found to have already been made in heaven. He is not the initiator of new directions for the church, but the faithful steward of God’s prior decision.
I have quoted extensively from R.T. Francis’ commentary on the Gospel of Matthew because I think he explains quite well a very complicated passage of Scripture. I hope it helps your understanding.
YouTube Discussion
Rudy Ross and I discussed this passage on YouTube today. It is on the Bob Spradling channel.
Real Voices 