Is Peter the Pope (Mt. 16:13-20)?

Caesarea Philippi is located at the foot to Mount Hermon.  It is found on the main source of the Jordan River, and is about 25 miles north of the Sea of Galilee.  Jesus is not recorded as actually entering the city, only the coasts or outlying villages (cf. Mk. 8:27).  It was at the borders of Caesarea Philippi that Jesus asked His disciples, “Whom do men say that I the Son of man am” (Mt. 16:13)?

The responses to Jesus’ question were varied.  Some believed he was John the Baptist, others Elijah, others Jeremiah, and still others believed Him to be one of the prophets.  Then came the disposal of erroneous claims as Jesus asked His disciples, “But whom say ye that I am” (16:14-15)?

Peter, who was the frequent spokesman for the twelve disciples, responded quickly, “Thou art the Christ, the Son of the living God” (16:16).  The mere unbelief and blindness on the part of Israel is evident as Peter, enlightened by the Father, confesses correctly.  At once, Jesus sets forth the promise that on Himself, “the rock,” He will build His church.1

Jesus’ announcement about the church,”...thou art Peter, and upon this rock I will build my church...,” possesses an obvious play upon the words Peter (Petros) and rock (petra).  The intended meaning is not as Vatican Council II presents it:  “After Peter’s confession of faith, he [Christ] determined that on him he would build his Church....”2   The intended meaning is not to indicate special primacy for Peter (the totality of Scripture would prove this point), rather it is to indicate that Christ is the “chief cornerstone” upon which the church is built (1 Pet. 2:6-8).  What Jesus was pointing out is that Peter is a little rock, a loose stone; Christ Himself is a massive stone, a solid rock.  Pointing to Himself, Jesus declared “upon this rock I will build my church” (v.18).

The keys of the kingdom given to Peter by Christ apply to him alone.  It was a special privilege given to Peter to present the gospel to the Jews first (Acts 2:14-41) and then to the Gentiles (Acts 10:34-48).  Acts records the historical fulfillment of this promise, as Luke traces the presentation of the gospel and subsequent receiving of the Holy Spirit at Pentecost, at Samaria, and at Caesarea.  Some misunderstand that when Peter reached Caesarea the unloosing of the gospel to the Gentiles was reached, and his use of the keys ended.3

The chief error regarding binding and loosing in verse 19 is witnessed among those who misunderstand spiritual warfare.  Those in error believe in some mystical power, from God, by which they can bind demonic spirits (in fact, the demonic is not even connected with this passage).  It is interesting to note that these eisegesists never mention the purpose of loosing.

The two Greek words for “binding” and “loosing” are perfect passives used with the future indicative which emphasizes completed action.  In other words, the acts of the apostles will be in full agreement with Christ’s teaching.  The fact that binding and loosing is given as a responsibility to all the disciples is clear in 18:18.  Subsequently, the disciples were empowered after Christ’s resurrection for this responsibility (Jn. 20:22, 23).

Furthermore, the binding refers to legislative forbiddance or punishment, and the loosing refers to judicial permittance not to punish.  This relates to church discipline as outlined in 18:15-22.  It needs to be noted that these words in no way refer to forgiveness of sins.  A. T. Robertson adds, “The more personnel we make these great words the nearer we come to the mind of Christ.  The more ecclesiastical we make them the further we drift away from him.”4

The concluding verse of this passage (16:20) is a warning from Christ to His disciples that they tell no one that He is the Christ.  The light was already given, but rejected; therefore Christ’s disciples must be careful not to cast their pearls before swine (7:6; cf. 13:11-15).

1 Robert Govett, The Jews, The Gentiles, and The Church of God in the Gospel of Matthew (Miami Springs, FL:  Schoettle, 1989), p. 29.

2 Austin Flanery, O. P., gen. ed., Vatican Council II:  The Conciliar and Post Conciliar Documents, rev. ed. (Costello Publishing, 1988), vol. 1, p. 454.

3 Merrill F. Unger, New Testament Teaching on Tongues (Grand Rapids:  Kregel, 1971), p. 50.

4 A.T. Robertson, Word Pictures in the New Testament (Grand Rapids:  Baker Books, 1930), 1:135.