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Exegetical Study of Matthew 16
Exegetical Study of Matthew 16
spends chapters 16-18 instructing the disciples In verse 17, Peter identified Jesus as the Son
—preparing them for Jerusalem and his cross. of the living God. This is the first time anyone
Then in 19:1 he leaves Galilee to go to Judea in Matthew’s narrative has given Jesus the
—to Jerusalem—to his death. title ‘Christ.’ (Messiah), though Matthew had
himself has used it in chapter 1:1, 16 and 17.
Chapter 16:17-19 which is the text under
Now Jesus responds by acknowledging Simon
exegesis falls under the public ministry of
as the son of Jonah while extending to him his
Jesus in and around Galilee (France 907). As
blessing. Jesus calls him Simon, the name by
well, the text falls into what is described as
which Simon’s father would recognize him,
“Peter’s Confession.” The public ministry of
rather than the new name, Peter, that Jesus
Jesus had already started in chapter 4 followed
will give him in the next verse (Bergent, n.pg).
by His first discourse in chapter 5; second
After Peter had declared that Jesus is the
discourse on the disciples’ mission in chapter
Messiah, Son of God, Jesus compliments
9 and the third discourse on Jesus’ teaching in
Peter for his bold and correct declaration.
parables in chapter 13 (McKnight 469). This
Jesus answered and said to him, “Blessed are
boiled down to further responses to Jesus’
you, Simon Bar-Jonah, for flesh and blood has
public ministry found from chapters 13:53-
not revealed this to you, but My Father who is
16:20 (France 907). In chapter 16, we reach
in heaven.”
the climax of the first part of the gospel in
which we have seen varied reactions to the Jesus’ response to Peter was positive, which
authoritative ministry of Jesus (France 925). makes it clear that what Peter had said was
Other people’s views are summarized in verse true, however open it might be
14 of this chapter, where Jesus is placed in the misunderstanding (France 925). Jesus by
category of the prophets. Peter makes the saying that flesh and blood did not reveal this
definitive statement for which the whole story to Peter, but His Father who is in heaven
has been preparing: Jesus is the Messiah, the means that Jesus was revealing to Peter that he
Son of God. spoke by divine inspiration, even if he did not
even know it at the time. In this, Peter was
EXEGESIS OF THE TEXT, MATTHEW
genuinely blessed – both by the insight itself
16:17-19
and how it came to him (Hagner 32). This
1. Jesus Commends Peter (vs.8) illustrates the fact that Peter did not arrive at
his insight by spiritual astuteness. God has
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given him this understanding of Jesus. Peter’s not prevail against it.” This was not only
insight comes by revelation, not deduction. recognition of Peter’s more Roman name; it
His understanding is a gift from God. Here was also a promise of God’s work in Peter.
God spoke through Peter so naturally that he The name Peter means “Rock.” Though
did not even realize it was the Father who is in perhaps unlikely, Peter was a rock, and would
heaven that revealed it to him (Blomberg, become a rock (Blomberg, n.pg). By
n.pg). indeed it was a revelation from God, implication, God was and would transform his
and that it was Peter who had received it naturally extreme character into something
indicated the important role he was to play in solid and reliable. Jesus first calls Peter
the development of the Messiah’s mission (which is Petros in Greek) a rock.
(France 925). Peter’s confession assumes a
Grim traced that Petros is an appellative
deeper level of understanding than other
proper name, signifying 'a stone,' 'a rock,' 'a
confessions that had been made. Now, this is
ledge' or 'cliff'; used metaphorically of a soul
not the first time that he and the disciples were
hard and unyielding, and so resembling a rock.
made aware of the Messiahship of Jesus. In
In agreement to this, Wimon tracing the
fact the disciples followed Jesus, believing
etymology of the word said that Petros
that He was the Messiah. But their
(Greek: Πέτρος) is the original Greek version
understanding of what Messiah was to do was
of the name Peter meaning “stone” or “rock”.
still weak. What made Peter’s confession so
It may refer to Petrosomatoglyph (n.pg). A
important was the fact that it came against the
petrosomatoglyph is a supposed image of
backdrop of all the confusion and false
parts of a human or animal body in rock.
teachings about Jesus. His confession of faith
was so strong that Jesus could begin talking However, Horst refuting the stand of Grim
about His death on the cross (Craddock 415). said that Petros is not attested as a Greek
proper name before the Christian era. It occurs
as a term for an object from Homer until the
2. Jesus Builds His Church (vs. 18) NT period: "stone." It came to be regarded as
a name, as the tr. of the epithet given to Simon
The expression of Jesus in verse 18 is highly
by Jesus, ("precious stone"), which is
remarkable, where He says, “I also tell you
preserved in Greek transliteration (with the
that you are Peter, and on this rock I will
Greek proper name ending. This epithet or
build my church, and the gates of Hades will
surname in its transliterated or translated form
4
early became the proper name itself, the Son of the living God. The point to the
increasingly displacing the original name distinction between the two rocks that Jesus
Simon, presumably because the epithet mentions—“you are Peter, the Peter here is
became esp. important as an "official name" Petros, a masculine noun meaning, “a stone or
(n.pg). Worthy of note is that the Scripture rock” and on this rock… The rock here is
refers to God as a rock ( e.g Genesis 49:24; petra, a feminine noun and is conveying the
Deuteronomy 32; 1 Samuel 2:2; 22; Psalm 18, idea of a rock foundation. I will build my
etc.). Isaiah also refers to Abraham and Sarah church, which is ekklesia—meaning the
as a rock: “Look to the rock you were cut “called out people or people of God” (Kittel,
from, and to the hold of the pit you were dug n.pg). This means that Jesus was able to
from. Look to Abraham your father, and to distinguish between the rock that is Peter and
Sarah who bore you” (Isaiah 51:1-2) (Hagner the rock upon which he will build his church.
32). Given these associations, Jesus does great There has been some movement toward the
honor to Peter when he identifies him as Rock. center in more recent years. It is undisputable
He also lays on him a heavy burden of to acknowledge Peter’s special place in the
responsibility. It can be said here that the life of the early church, but Peter was the first
name ‘Peter’ means ‘rock.’ And Jesus played Pope (Bruner, 574). It is best to see them as
on this meaning to designate Peter as the referring to either Jesus Himself (perhaps
foundation of the new people of God. Jesus gesturing to Himself as He said this), or
as referring to Peter’s confession of who Jesus
Jesus says that “On this rock I will build My
is (Gardner 180). This also bring to light that
church….” Again, Jesus uses the word “rock”,
Peter, by His own testimony, did not see
whose Greek word is petra. This two words
himself as the rock on which the church was
used as same by Jesus have created much
founded. He wrote that we are living stones,
controversy among interpreters of the
but Jesus is the cornerstone. We could say that
scriptures. And the question is on, What rock?
Peter was the “first believer”; that he was the
Is it the reality that Jesus is the Son of God?
“first rock” among “many rocks” (Boring,
Or the faith that Peter exhibits when he makes
n.pg). the point here is that the distinction
this confession? Or Peter himself?
between the two rocks is in the Greek words
A traditional Protestant interpretation is that for each of them: while petra, the normal
the rock is Peter’s confession and the reality word for rock, is feminine in gender, it is not
that stands behind it—that Jesus is the Christ,
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suitable as a name for Simon. The echo of set in motion. This is probably why Jesus said
Peter’s name remains obvious, even in Greek; not even the gates of hades would overcome
the second outlined above (France 926). All this program. Jews would understand hades'
the text would be saying is what the rest of the gates to refer to physical death. Jesus was thus
New Testament affirms, that Christ telling the disciples His death would not
established His Church on the apostles. Their prevent His work of building the church. Later
teaching, their writing the Scriptures, their (Matt 16:21). He spoke of His imminent
establishing and organizing the Church, all death. He was therefore anticipating His death
were the necessary ways that Christ began to and His victory over death through the
build His Church. Resurrection. His church would then begin to
be built, starting on the day of Pentecost, and
Walvoord said that, what is meant here is that
Peter and the other apostles would have
Peter (Petros, masc.) was strong like a rock,
important roles in it. He declared that Peter
but Jesus added that on this rock (petra, fern.)
would be given significant authority, the keys
this meant that Jesus Christ would build His
of the kingdom of heaven (.Walvoord, n.pg).
church. Because of this change in Greek
words, many conservative scholars believe Clarke’s view also differs at this point. He
that Jesus is now building His church on said that Peter, Petros, signifies a stone or
Himself. Others hold that the church is built fragment of a rock; and our Lord, whose
on Peter and the other apostles as the constant custom it was to rise to heavenly
building's foundation stones (Eph 2:20; Rev things through the medium of earthly, takes
21:14). Still other scholars say that the church occasion from the name, the metaphorical
is built on Peter's testimony. It seems best to meaning of which was strength and stability,
understand that Jesus was praising Peter for to point out the solidity of the confession, and
his accurate statement about Him, and was the stability of that cause which should be
introducing His work of building the church founded on the Christ, the son of the living
on Himself (1 Cor 3:11). Building His church God. And Christ said, “Upon this very rock,
was a yet-future work of Jesus Christ, for He epi tautee tee petra -this true confession of
had not yet started the process. He said, I will thine-that I am the Messiah, that am come to
build (future tense) My church, but His reveal and communicate the Living God, that
program for the nation Israel had to be the dead, lost world may be saved-upon this
concluded before another program could be very rock, myself, thus confessed (alluding
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probably to Ps 118:22, The Stone which the The use of the word “Church” here is the first
builders rejected is become the headstone of use of the word church in the New Testament
the corner: and to Isa 28:16, Behold I lay a (or the Bible for that matter), using the ancient
Stone in Zion for a foundation)-will I build Greek word ekklesia. Significantly, this was
my church, mou teen ekkleesian, my well before the beginnings of what we
assembly, or congregation, i.e. of persons who normally think of as the church on the Day of
are made partakers of this precious faith. That Pentecost in Acts 2. This shows that Jesus was
Peter is not designed in our Lord's words must anticipating or prophesying what would come
be evident to all who are not blinded by from these disciples/apostles and those who
prejudice. Peter was only one of the builders would believe in their message that Jesus is
in this sacred edifice, Eph 2:20, who himself the Christ, the Son of the living God. Ekklesia
tells us (with the rest of the believers), was is a combination of ek (out) and kaleo(called),
built on this living foundation stone: 1 Peter so it means “called out.” Ekklesia can refer to
2:4-5; therefore Jesus Christ did not say, on any assembly, but Jesus’ ekklesia is the
thee, Peter, will I build my church, but church (Craddock 417). As Bergent would
changes immediately the expression, and says, explain that, the ancient Greek word ekklesia
upon that very rock, epi tautee tee petra, to was not primarily a religious word at all; it
show that he neither addressed Peter, nor any just meant, “group” or “called-out group.” In
other of the apostles (n.pg). describing the later group of His followers and
disciples, Jesus deliberately chose a word
Barnes said that when Jesus made the
without a distinctly religious meaning (n.pg).
statement of “Upon this rock…” it has been
Furthermore, this statement of Jesus was a
thought that he turned from Peter to himself,
clear claim of ownership (My church). The
and said, "Upon this rock, this truth that I am
church belongs to Jesus. This was also a claim
the Messiah-upon myself as the Messiah, I
to deity: “What is striking is…the boldness of
will build my church" (n.pg). He also pointed
Jesus’ description of it as my community,
that based on this interpretation, though
rather than God’s.” (France 926).
plausible, seem forced upon the passage to
avoid the main difficulty in it. Another Jesus also proclaimed how His power will be
interpretation is, that the word "rock" refers to able to sustain the Church that “…the gates of
Peter himself. Hades shall not prevail against it.” Jesus also
offered this as a promise – that the forces of
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death and darkness can’t prevail against or prevent those inside from getting out and
conquer the church. This is a valuable promise those outside from breaking in. However,
in dark or discouraging times for the church. Jesus will break death’s power by his own
The Puritan commentator John Trapp resurrection, which will be the first fruits of
explained the gates of Hades this way: “All the many faithful who will be raised from the
the power and policy of hell combined” dead (1 Corinthians 15:23). The gates of
(n.pg). “Neither doth hell signify here the Hades will not withstand Christ’s resurrection
place of the damned…but either death, or the assault on them. The redeemed among the
graves, or the state of the dead: yet the devil is dead will rise again and stride confidently
also understood here, as he that hath the power through the broken gates. According to
of death, Hebrews 2:14” (Poole 1143) Boring, because the Church is a part of or a
According to Clark, “The gates of hell, is the form of the kingdom, nothing can prevent it
machinations and powers of the invisible from realizing its fully promised blessings
world. In ancient times the gates of fortified when Christ returns. It is tied to the coming
cities were used to hold councils in, and were kingdom of God. And so the gates of Hades
usually places of great strength. Our Lord’s cannot prevail over it (n.pg).
expression means, that neither the plots,
We can now understand that the word “Gates”
stratagems, nor strength of Satan and his
is figurative for the power or the powerful
angels, should ever so far prevail as to destroy
leaders of Hades. Thus, it would represent
the sacred truths in the above confession”
Satan or Satanic forces, the powers of Hell,
(Clarke, n.pg). The gate of Hades is a poetic
who inflict death and destruction on the
expression for death; this means that was
human race. Since Jesus the Messiah was
saying that this new community of those who
building His assembly of believers, the powers
follow Him will not die (France 926). This is
of death and destruction could not prevail over
thus to say that it will not die, and be shut in
it. This is especially true since Christ has
by the ‘gates of death. Hades is the abode of
defeated sin, death and the grave through His
the dead, but it is also a metaphor for the
resurrection. Since He has done that, there is
demonic (Senior 191). This points that Jesus’
no power in the world below that can win over
words assure us that, while the church will
His program. The Church may seem at times
endure repeated assaults by the powers of evil,
to be weak, divided, and ineffective. But that
it will prevail in the end. The gates of Hades
is usually the result of human leaders and
8
institutions creating problems; the Church house of David; he shall open, and no one
itself, the company of the people of Jesus, will shall shut; he shall shut, and no one shall
be victorious, because Christ has overcome open.” Eliakim thus became the steward of the
the world. Even death, a weapon of Hell, house, responsible for opening the house in
cannot destroy the true Church. It may ruin the morning, closing it at night, and
denominations or local churches that lose controlling access to the royal presence. In his
sight of the vision; but the universal body of role as gatekeeper, Peter will open the gates
believers, the universal Church, will be for three thousand people at Pentecost (Acts
victorious. 2). Although he will initially resist opening
the gates to Gentiles, God will persuade him
3. Jesus Gives Keys of Heaven (vs.19)
to admit the Gentile Centurion (Acts 10), and
Again, Jesus declared to Peter, “And I will Peter will become the spokesperson to the
give you the keys of the kingdom of Council of Jerusalem to keep the gates open to
heaven….” Now the metaphor changes from Gentiles (Acts 15).
rock-foundation to the keys of the kingdom.
And as a sign of the key Jesus gave to him,
The person with the keys has the power to
Jesus declared to Peter, “whatever you bind on
admit or exclude people (Rev. 9:1-6; 20:1-3).
earth will be bound in heaven, and whatever
The allusion is to the chief stewards of the
you loose on earth will be loosed in heaven.”
monarchs (Isa. 22:15, 22). The king was still
“Binding” and “loosing” were administrative
sovereign; but whoever had the keys had
terms in daily Jewish life; whenever a Jew
authority over the house (Gardner 185).
came up against the Law of Moses, that
There is no doubt that Peter had a special Jewish person was either “bound” or “loosed”
place among all the disciples, and that he had in regard to that law. To loose was to permit;
some special privileges: He is always listed to bind was to prohibit. To loose was to free
first in the listings of the disciples; he opened from the law, to bind was to put under the law.
doors of the kingdom to the Jews in Acts “Their regular sense, which any Jew would
2:38-39; he opened doors of the kingdom to recognize was to allow and to forbid. To bind
the Gentiles in Acts 10:34-44. The wording, “I something was to declare it forbidden; to loose
will give to you the keys of the Kingdom of was to declare it allowed. These were the
Heaven”, has its roots in Isaiah 22:22, “I will regular phrases for taking decisions in regard
place on (Eliakim’s) shoulder the key of the to the law.” (Barclay, n.pg). They bound or
9
loosed an individual in the application of a ministers to claim the power; they simply
particular point of the law. Jesus promises that speak for God and enact what heaven has
Peter will be able to set the boundaries enacted. Unfortunately, the history of the
authoritatively for the New Covenant Church has shown many who think they have
community. Here, Jesus was only speaking to the power to admit to heaven or confine to
Pete, but the same authority was shared with hell. For the many views ad arguments on the
the other disciples in chapter 18:18 (where you verse you can consult the commentaries at
is plural; here it is singular). Peter was thus will.
the representative leader rather an overlord
The meaning of the binding and loosing in the
(France 925). Peter’s leadership would be that
verse probably refers to people and not to
of a steward. The story of the early church in
teachings (unlike in chapter 18:18 for
Acts shows how Peter fulfilled this role. As
“whatever”). The keys then speak of the
their rabbi, Jesus did this binding and loosing
permission of entering the kingdom or being
for His own disciples. Without using the same
excluded from it. The meaning of this idea is
words, this is what Jesus did when He allowed
clarified by the teaching of Jesus in Luke
them to take the grains of wheat in the field
11:52. There Jesus denounced the teachers by
(Matthew 12:1-8). Significantly, when it came
saying that they had taken away the key of
time to understand the dietary laws of the Old
knowledge and had not only failed to enter the
Covenant in light of the new work of Jesus,
kingdom themselves but had hindered others
God spoke to Peter first. He and the other
from doing so. This meant that by their
apostles, guided by the Spirit of God, would
approach to Scripture they were making it
bind and loose Christians regarding such parts
impossible for people under their teaching to
of the Old Covenant. Thus, bind and loose
accept the revelation about Jesus and enter the
have to do with rulings regarding doctrine and
kingdom. In strong contrast, Peter, by
ethical conduct. It has to do with actions
confessing Jesus as the Messiah, the Son of
permitted and actions proscribed.
God, had received the revelation and so was to
A literal translation of this verse would yield: be given the “keys.” The metaphor of the
“whatever you bind on earth shall have been “keys” refers then to the clear teaching about
bound in heaven, and whatever you loose on Christ and the proclamation of the Gospel.
earth shall have been loosed in heaven.” If this Peter, by proclaiming the good news of the
is the translation, there is no place for earthly kingdom, which by revelation he was
10
understanding more and more, would open the apostles and other Christians play supporting
kingdom to many and shut it to others roles, and those roles are important. However,
(Bergent, n.pg). Jesus has the lead role, even as He has given
to the apostles and to all disciples the privilege
This view then harmonizes with the
of proclaiming the Gospel to the world, and by
translation of “whatever you bind . . . will
that proclamation binding and loosing what
have been bound . . . “ and so forth. By
was already bound and loosed in heaven.
making the proclamation of the Gospel, the
message of the kingdom, Peter would be
binding and loosing what heaven had already
APPLICATION
bound and loosed. Peter would preach the
Gospel, and that preaching would be the When Jesus asked about Himself, the answer
means by which those bound in heaven would He got was positive. Today, how people
be bound, and those loosed in heaven would answer our question of, “Who do you say I
be loosed. As long as Peter proclaimed the am?” will reveal whether or not we have faith,
true Gospel, he would be binding or loosing and so whether or not we are part of God’s
what had been bound or loosed in heaven—he program. Our identity matters in the church,
would be using the keys to the kingdom workplaces and other places. The reply people
properly (France 927-928). give to this question about us has significance
in our lives and ministries.
THEOLOGICAL CONCLUSION
Christ declared that he was going to build His
The passage is not concerned with Peter’s
church on the apostles; they would proclaim
power or infallibility, but rather the role that
the message of Christ, record it in Scripture,
he and the disciples of Jesus will play in the
and establish the Church throughout the
building of the Church. Peter declared his
known world. Everything we do today is
faith in the Messiahship of Jesus, the Son of
should be based on the work and the teachings
God. Since his proclamation is the basis of
of the apostles, who were commissioned by
preaching about Christ, it precipitated Jesus’
Christ and inspired by the Spirit. When we
teaching about how the Church would be
follow their footsteps, then we are sure that we
built. Christ declared that he was going to
shall achieve much for God.
build His church. It is Him alone who builds
the church. The church belongs to him. The
11
There is a strange use of these expressions proclaiming the Good News the we will make
among us today for a commanding, it clear how others can enter into the kingdom,
authoritarian form of praying. In it we say we but we will also make it clear what will
bind or loose evil spirits in people when exclude people from the kingdom. Our
praying for healing. There is no warrant for message will include and exclude. But the
that use of the words; the context clearly ties passage in no way teaches that we, or the
the keys of the kingdom to salvation, who apostles, have a direct pipeline to heaven, or
enters and who does not, and the authority to even worse, can make the final decision of
grant entrance and announce exclusion comes who is bound and who is loosed. God does
only with the proclamation of the Gospel that, has done that; and we by our preaching
already revealed. When the Gospel is the Gospel will see it all work out, what has
preached, it appears that it brings some into already been bound or loosed in heaven.
the kingdom and repels others. But the Gospel
By proclaiming the Gospel we would see faith
being preached is only the earthly
or rejection in the hearers, and understand
manifestation of the heavenly process.
how the kingdom of Christ was growing in a
These keys were they given only to Peter and world that often refused to enter. We all have
the apostles? If the keys refer to the the keys of the kingdom because we can
proclamation of the Gospel to the world, then proclaim entrance into the kingdom. Our task
they are the possession of all believers, is the faithful teaching of the truth of the
because that is the task for the us as the Gospel, even though some will be offended
Church of God. We as Christ’s disciples are to and refuse it. The message is based on the
be fishers of men, lights to the world, and person of Jesus, the Messiah, the Son of the
witnesses who proclaim the message of the Living God, and on His work, the work of
kingdom. We are also commissioned to teach redemption.
the nations all that Christ commanded. Even
though the glorious kingdom will come
suddenly in the future, in the meantime Christ
builds His church. He established it on the
foundation of the apostles; but He builds it
through the proclamation of the Gospel, the
accurate preaching of the word of God. In
12
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