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SCRIPTURE: Matthew 16:13-20
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VERSES 13-20: OVERVIEW
This text has two foci. The first is Peter's bold announcement that Jesus is "the Christ, the Son of the living God" (v. 16). The second is Jesus' blessing and empowerment of Peter. Not only is it a beautiful story, but also it represents a turning point in this Gospel. Not only does it make clear that Jesus is the Messiah, but verses 21-28 also force the disciples to understand messiahship in a new way.
Unfortunately, the church is badly divided over the interpretation of this text, particularly with regard to verses 17-19. Protestants and Catholics interpret these verses quite differently. We will do our best to respect the various traditions while shedding light on the text. Would that I could resolve centuries-old controversy, but I cannot. Rather than expecting me to support your particular tradition, use your own resources to articulate it.
VERSES 13-14: WHO DO PEOPLE SAY THAT THE SON OF MAN IS?
13Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?"
14They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets."
"Now when Jesus came into the parts of Caesarea Philippi" (v. 13a). Caesarea Philippi, near Mount Hermon twenty miles north of the Sea of Galilee, is at the boundary of the Gentile world, and is primarily a Gentile city. Jesus seems to go there to escape the Galilean crowds so that he might prepare his disciples for his journey to Jerusalem, which begins at 19:1 –– a journey that will end in his death and resurrection.
"Who do men say that I, the Son of Man, am?" (v. 13b). Rather than telling the disciples his identity, he asks them who people believe the Son of Man to be. Son of Man is the title Jesus most often uses to identify himself. It may be that Jesus prefers it because it does not carry some of the "baggage" associated with the title, Messiah.
"Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets" (v. 14). The disciples (not just Peter) tell Jesus that people think of him as John the Baptist or the prophet Elijah or the prophet Jeremiah or another one of the prophets.
It is interesting to know the people's opinions of Jesus, but Jesus' first question simply prepares the disciples for his second, all-important question (v. 15).
VERSES 15-16: BUT WHO DO YOU SAY THAT I AM?
15He said to them, "But who do you say that I am?"
16Simon Peter answered, "You are the Christ, the Son of the living God."
"But who do you say that I am?" (v. 15). When Jesus says, "But who do you say that I am?" you is both emphatic and plural –– addressed to the disciples at large rather than to Peter only (Boring, 344). The people are free to believe whatever they want about Jesus, but Jesus has been carefully preparing these disciples to carry on his work. They have heard his teachings and witnessed his miracles. What they think of him is critical.
"Simon Peter answered" (v. 16a). Peter is the usual spokesman for the disciples.
"You are the Christ" (Christos) (v. 16b). "The word Messiah and the word Christ are the same word; the one is the Hebrew and the other is the Greek for The Anointed One. Kings were ordained to office by anointing, as they still are. The Messiah, the Christ, the Anointed One is God's Divine King" (Barclay, 151).
We are not surprised to hear that Jesus is the Messiah. This Gospel began with the words, "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham" (1:1). This, however, is the first time that a disciple acknowledges Jesus' messiahship.
"the Son of the living God" (v. 16c). We first heard that Jesus is the Son of God at his baptism when God announced, "This is my beloved Son " (3:17). Jesus has spoken of himself as Son (11:27). The disciples earlier called Jesus the Son of God when he walked across the water to their boat and stilled the storm (14:33).
"the living God" contrasts with the lifeless idols of a place like Caesarea Philippi.
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VERSE 17: BLESSED ARE YOU, SIMON SON OF JONAH!
17Jesus answered him, "Blessed are you, Simon Bar Jonah (Greek: Bariona –– son of Jonah), for flesh and blood has not revealed this to you, but my Father who is in heaven.
"Blessed are you, Simon Bar Jonah!" (v. 17). Peter identified Jesus as the Son of the living God. Now Jesus responds by acknowledging Simon as the son (Greek: bar) of Jonah (or John) while extending to him his blessing. Note that Jesus calls him Simon, the name by which Simon's father would recognize him, rather than the new name that Jesus has just given him.
"for flesh and blood has not revealed this to you, but my Father who is in heaven" (v. 17). Peter did not arrive at his insight by spiritual astuteness. God has given him this understanding of Jesus.
VERSE 18: ON THIS ROCK I WILL BUILD MY CHURCH
18I also tell you that you are Peter (Greek: Petros), and on this rock (Greek: petra) I will build my assembly (Greek: ekklesian –– church), and the gates of Hades will not prevail against it.
"I also tell you that you are Peter" (Petros) (v. 18a). Scripture refers to God as a rock (Genesis 49:24; Deuteronomy 32; 1 Samuel 2:2; 22; Psalm 18, 28, 31, 42, 62, 71, 78, 89, 92, etc., etc., etc.). Isaiah also refers to Abraham and Sarah as a rock (Isaiah 51:1-2). Given these associations, Jesus does great honor to Peter when he identifies him as Rock. He also lays on him a heavy burden of responsibility.
"and on this rock" (petra) (v. 18b). What rock? Is it the reality that Jesus is the Son of God? Or the faith that Peter exhibits when he makes this confession? Or Peter himself?
Catholics and Protestants have divided sharply in their interpretation of these words. Catholics understand them to establish Peter as the rock upon which Jesus will build his church. They understand Peter to be the first Bishop of Rome and the first of an unbroken succession of Popes.
A traditional Protestant interpretation is that the rock is Peter's confession and the reality that stands behind it –– that Jesus is the Christ, the Son of the living God. Protestants point to the distinction between the two rocks that Jesus mentions –– "you are Peter (Petros –– masculine –– a stone or rock), and on this rock (petra –– feminine –– conveys the idea of a rock foundation) I will build my assembly." They have understood Jesus to be distinguishing between the rock that is Peter and the rock upon which he will build his church. However, while the New Testament was written in Greek, Jesus almost certainly used the Aramaic word, Cephas, which lends itself less well to that kind of distinction.
There has been some movement toward the center in more recent years. Protestants are less reluctant to acknowledge Peter's special place, although they continue to differ with Catholics about his meaning.
"I will build my assembly" (ekklesian –– church) (v. 18c). It is Jesus who builds the church. The church belongs to him. The apostles and other Christians play supporting roles, and those roles are important. However, Jesus has the lead role.
"and the gates of Hades will not prevail against it" (v. 18d). Hades is the abode of the dead. Here it is a metaphor for the demonic.
VERSE 19: I WILL GIVE YOU THE KEYS OF THE KINGDOM OF HEAVEN
19I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven."
"I will give to you the keys of the Kingdom of Heaven" (v. 19a). The wording has its roots in Isaiah 22:22. In this role, Peter will open the gates for three thousand people at Pentecost (Acts 2). Although he will initially resist opening the gates to Gentiles, God will persuade him to admit the Gentile Centurion (Acts 10), and Peter will become the spokesperson to the Council of Jerusalem to keep the gates open to Gentiles (Acts 15).
"whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven" (v. 19b). Bind and loose also have to do with rulings regarding doctrine and ethical conduct. Rabbis have the responsibility to bind or loose –– to determine what is and is not required. In Matthew 18:18, Jesus extends this authority to the whole group of disciples.
VERSE 20: HE STERNLY ORDERED THEM NOT TO TELL ANYONE
20Then he commanded the disciples that they should tell no one that he was Jesus the Christ.
Jesus is not yet ready for the disciples to tell the world his secret. The world is not ready to hear the secret, and the disciples are not yet ready to reveal the secret accurately. They understand that Jesus is the messiah, but they understand messiahship in conventional warrior-king terms. In verses 21-28 (the Gospel lesson for next week), Jesus will tell the disciples what to expect from his Messiahship –– his death and resurrection –– and Peter protests mightily, receiving Jesus' sharp rebuke. Jesus will not allow the disciples to reveal his Messiahship that until they understand what that entails. They will not really understand until they see the resurrected Christ. That will come soon enough. Jesus will begin his journey to Jerusalem and the cross at 19:1.
SCRIPTURE QUOTATIONS are from the World English Bible(WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Barclay, William, Gospel of Matthew, Vol. 2 (Edinburgh: The Saint Andrew Press, 1957)
Bergant, Dianne with Fragomeni, Richard, Preaching the New Lectionary, Year A (Collegeville: The Liturgical Press, 2001)
Blomberg , Craig L., New American Commentary: Matthew, Vol. 22 (Nashville: Broadman Press, 1992)
Boring, M. Eugene, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year A (Louisville: Westminster John Knox Press, 1995)
Bruner, Frederick Dale, Matthew: Volume 2, The Churchbook, Matthew 13-28 (Dallas: Word, 1990)
Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, A (Valley Forge: Trinity Press International, 1992)
Gardner, Richard B., Believers Church Bible Commentary: Matthew (Scottdale, Pennsylvania: Herald Press, 1990)
Hagner, Donald A., Word Biblical Commentary: Matthew 14-28, Vol. 33b (Dallas: Word, 1995)
Hanson, K. C., Proclamation 6: Pentecost 1, Series A (Minneapolis: Fortress Press, 1995)
Hare, Douglas R. A., Interpretation: Matthew (Louisville: John Knox Press, 1993)
Harrington, Daniel J., S.J., Sacra Pagina: The Gospel of Matthew (Collegeville: The Liturgical Press, 1991)
Johnson, Sherman E. and Buttrick, George A., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)
Keener, Craig S., The IVP New Testament Commentary Series: Matthew, (Downers Grove, Illinois: InterVarsity Press, 1997)
Long, Thomas G., Westminster Bible Companion: Matthew (Louisville: Westminster John Knox Press, 1997)
Lueking, F. Dean in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)
Morris, Leon, The Gospel According to Matthew (Grand Rapids, Eerdmans, 1992)
Pfatteicher, Philip H., Lectionary Bible Studies: The Year of Matthew, Pentecost 1, Study Book (Minneapolis: Augsburg Publishing House, 1978)
Senior, Donald, Abingdon New Testament Commentaries: Matthew (Nashville: Abingdon Press, 1998)
Soards, Marion; Dozeman, Thomas; McCabe, Kendall, Preaching the Revised Common Lectionary, Year A (Nashville: Abingdon Press, 1993)
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