13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? 14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ. (Matthew 1613-20 KJV)
Peter Confesses Jesus as the Christ
We have here a private conversation that Christ had with His disciples about Himself. It took place in the region of Caesarea Philippi, on the northern edge of Canaan. In this remote area, there were likely fewer crowds, allowing Jesus to speak privately with His disciples.
Christ begins by teaching them, asking, “Who do people say the Son of Man is?” (Mt 16:13). He refers to Himself as the Son of Man—a title that emphasizes both His humanity and His humility. Though He is rightly called the Son of God (Luke 1:35), He preferred the more humble title, Son of Man. This title also points to His role as the Mediator, as seen in Daniel’s vision (Da 7:13).
He didn’t ask what the scribes or Pharisees thought of Him, knowing they were prejudiced and accused Him of being aligned with Satan. Instead, He asked about the general public—those who had witnessed His miracles and heard His teaching. Though Jesus had not explicitly declared His identity to the crowds, He allowed His works to speak for themselves (John 10:24-25).
The disciples answered, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets” (Mt 16:14). These were respectful opinions, showing that people held Jesus in high regard, though they misunderstood His identity. Their views were based on misunderstandings, perhaps influenced by ideas of resurrection or messianic expectations.
Some believed He was John the Baptist (as Herod did—Mt 14:2), others Elijah (likely influenced by Malachi’s prophecy (Mal 4:5), “I will send you Elijah.” Also because Elijah, like Christ, performed many miracles), or Jeremiah, possibly because of His weeping or prophetic authority (Jer 1:10). Others simply said, “one of the prophets.” These responses reflected admiration, but not accurate faith.
Then Jesus asked, “But who do you say I am?” (Mt 16:15). The disciples had received more teaching and witnessed more of His works, so it was right to expect a deeper understanding from them. Those with greater access to spiritual truth are responsible for clearer insight.
Peter answered on behalf of them all, “You are the Christ, the Son of the living God” (Mt 16:16). This was a bold and accurate confession—a statement of faith that recognized Jesus as the promised Messiah, the Anointed One, sent by the living God. While the crowds thought He was a resurrected prophet, the disciples, through Peter, acknowledged His divine identity.
Jesus commended Peter, saying, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven” (Matt. 16:17). Jesus meant to say, Peter, you didn’t come up with this on your own, nor was it taught to you by others. Saving faith is a gift from God, and wherever it exists, it is produced by Him as the Father of our Lord Jesus Christ, for Christ’s sake and through His mediation (Philippians 1:29). Therefore, you are blessed because my Father has revealed it to you. The revealing of Christ to the heart is a mark of God’s grace and favor.
Jesus may have been correcting any pride in Peter’s heart, reminding him that his insight was not due to personal greatness but to God’s grace. We must remember the same when we have spiritual understanding—it is not our achievement but God’s gift (1Co 4:7; Ps. 115:1).
Then Christ responded to Peter as an apostle: “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” (Mt 16:18). Some interpret this rock as Peter himself—the leading (but not ruling) apostle. The church is built on the foundation of the apostles (Ephesians 2:20). Their ministry laid the first stones, and their names are written in the foundations of the new Jerusalem (Revelation 21:14).
Since Peter was instrumental in bringing both Jewish (Acts 2) and Gentile (Acts 10) converts, he could be seen as a foundational figure. He was regarded as a pillar (Galatians 2:9). Still, it seems a stretch to call someone who laid the first stone—the initial act—a foundation, which is enduring. Even if this were so, it doesn’t justify the claims of the Bishop of Rome, since Peter never had the kind of authority he claims, nor did he pass it down, least of all to the Bishops of Rome, who—whether by title or not—do not reflect true Christianity.
Others see the rock as Christ Himself: “You are Peter, but upon this rock”—pointing to Himself—“I will build my church.” Perhaps He placed His hand on His chest as He did when speaking of His body as the temple (John 2:19). Just as He used that imagery in the temple and some misunderstood Him, here He uses Peter’s name to refer ultimately to Himself, the Rock. This matches many scriptures identifying Christ as the only foundation (1 Corinthians 3:11; 1 Peter 2:6). Christ is both the founder and foundation—He draws souls to Himself, and they rest and depend on Him.
Others see the rock as Peter’s confession, “You are the Christ, the Son of the living God.” This interpretation still points to Christ as the foundation. Christ responds, “This is the great truth upon which I will build my church.”
- Without this truth, the church falls. If Christ isn’t the Son of God, Christianity is false, preaching is useless, faith is empty, and we remain in sin (1 Corinthians 15:14–17). If Jesus isn’t the Christ, then believers are deceived and deceiving.
- Remove faith and confession of this truth from a specific church, and it’s no longer a part of Christ’s church. This is the core truth upon which the church rises or falls. Without it, people may call themselves Christians, but they’re not. The church exists only where this truth is affirmed.
- Christ also promises to protect His church once built: “The gates of hell shall not prevail against it”—neither against this truth nor the church built on it.
This implies the church has enemies—represented by the gates of hell—that seek to destroy it. These gates symbolize the powers and strategies of the devil’s kingdom, waging war against gospel truth, corrupting doctrine, persecuting the faithful, and using deception or violence to undermine true religion. The goal is to erase Christianity (Psalm 83:4), devour the Christ-child (Revelation 12:9), and destroy the church.
But the church will stand. As long as the world endures, Christ will maintain His church—its truths and ordinances upheld, despite opposition. No promise is made that every particular church or leader will remain faithful or survive, but somewhere, the Christian faith will continue. Even if in a wilderness (Revelation 12:14), cast down but not destroyed (2 Corinthians 4:9), dying yet alive (2 Corinthians 6:9)—the church endures. Though attacked and suffering, it is never wiped out. God’s power keeps individual believers through faith (1 Peter 1:5).
The second part of this charter establishes the church’s structure and leadership (Matthew 16:19). Just as a city needs leaders, so does the church. This leadership is expressed through the giving of keys, representing authority to bind and loose. This is not a unique authority given only to Peter. Rather, it represents the shared authority given to all apostles and their successors to guide Christ’s church according to the gospel (Matthew 28:19-20; John 20:21). As Ambrose said, all ministers received the keys through Peter’s example.
Peter was given first because he first opened the door of faith to the Gentiles (Acts 10:28). Like a king giving a city the power to hold court and enforce the law, Christ gives His church authority to govern itself according to His teaching: “I will give you the keys.” Not “I have given,” but “I will”—referring to after His resurrection (Ephesians 4:8). Ministers draw their authority from Christ and act in His name (1 Corinthians 5:4).
This power is spiritual, connected to the kingdom of heaven and has nothing to do with secular authority. It is the power of the keys—like giving a steward the keys to the house to manage provisions and give each person their portion (Luke 12:42). Ministers are stewards (1 Corinthians 4:1; Titus 1:7). Eliakim had the key to David’s house and ruled over it (Isaiah 22:22).
The power to bind and loose means to shut and open. Like Joseph ruling Pharaoh’s house (Psalm 105:21-22), ministers may forbid or permit, correct or restore, according to gospel truth. Christ promises to affirm their faithful decisions: what they bind or loose on earth will be bound or loosed in heaven—not blindly affirming all decisions but confirming those aligned with His Word. The faithful preaching of the gospel is to be received not as man’s word but as God’s (1 Thessalonians 2:13; John 12:20). Now, the keys of the kingdom of heaven are:
First, the Key of Doctrine – Also called the Key of Knowledge
This refers to the authority to teach and declare the will of God concerning truth and duty. Jesus entrusted His apostles with this authority, giving them commissions and instructions to “bind and loose.” In Jewish terminology of that time, “to bind” meant to forbid, and “to loose” meant to permit. Therefore, to declare something unlawful was to bind; to declare it lawful was to loose.
The apostles were given this unique authority. For example, certain foods once forbidden under the Law of Moses were now permitted (see Acts 10:15), and some practices formerly allowed—like divorce—were now restricted. The apostles had the authority to make such declarations in accordance with Christ’s teachings. When Peter was taught in a vision not to call anything impure that God had made clean, and then taught others the same, he was exercising this authority.
There is also an ordinary authority given to all faithful ministers to preach the gospel and declare God’s will. They are to teach what is good and what the Lord requires (see Micah 6:8), and when they declare the whole counsel of God, they use the keys rightly (Acts 20:27).
Some scholars believe the imagery of the keys also draws from a Jewish custom: when a rabbi or doctor of the law was appointed, he was given the keys to the chest containing the scrolls of the law, symbolizing his authority to teach. Similarly, scrolls were bound and loosed (tied and untied), symbolizing opening or closing access to the law. Christ gave His apostles the authority to open or shut the message of the gospel based on the circumstances (see Acts 13:46; Acts 18:6).
When ministers preach pardon and peace to the repentant, and judgment to the unrepentant—in Christ’s name and according to Scripture—they act under this authority.
Second, the Key of Discipline – Applying Doctrine to Individuals.
This refers to the proper use of doctrine in evaluating the character and conduct of individuals. The key of discipline is not legislative power (which makes laws), but judicial power—declaring what the law says and applying it justly. The judge does not make the law, but only declares what the law is and, after an impartial investigation of the facts, gives a verdict accordingly. Such is the power of the key of discipline. It includes the power to:
Admission into the Church:
Ministers are authorized to receive individuals into church fellowship. Christ said, “Go and make disciples of all nations, baptizing them…” (Matt. 28:19). Those who profess faith in Christ and obedience to Him, along with their children, are to be admitted into the visible church through baptism. Ministers are to welcome those who are invited to the wedding feast (the kingdom), and exclude those who are clearly unfit.
Exclusion from the Church:
Ministers also have the authority to exclude those who forfeit their membership by unbelief or persistent sin. This is a form of binding—declaring that such individuals, by their actions, have no part in the blessings of the gospel. For example, Peter declared to Simon Magus that he had no share in the matter, even though Simon had been baptized (Acts 8:21). This kind of binding is a solemn pronouncement of judgment unless the individual repents.
Restoration to Fellowship:
Ministers of Christ had the power to restore or receive back those who had been cast out if they truly repent. This is loosing—loosing those whom they have bound—declaring to them that, if the repentance is genuine, the promises of pardon and restoration apply to them. The apostles had a special gift of discerning spirits, but even they made judgments based on outward evidence (see 1 Cor. 5:1; 2 Cor. 2:7; 1 Tim. 1:20). Ministers today must also judge wisely and faithfully by what is evident.
Lastly, here is the charge that Christ gave his disciples about what Peter confessed (Matthew 16:20): They must tell no one that he was Jesus the Christ for now. What they had confessed to him, they must not yet announce to the world, for several reasons:
- Because this was the time of preparation for his kingdom. The main message being preached was that the kingdom of heaven was near; so, they needed to focus on preparing the way for Christ—like preaching repentance—not yet the full truth by which the kingdom would be fully established. Everything is beautiful in its time, and it’s good advice: “Prepare your work, and afterward build” (Proverbs 24:27).
- Christ wanted his Messiahship to be proven by his works. He preferred his miracles to testify of him rather than his disciples’ words because their testimony was only equal to his, which he did not rely on (see John 5:31, 34). He was so confident in the power of his miracles that he didn’t depend on other witnesses (John 10:25, 38).
- If they had known that he was Jesus the Christ, they would not have crucified the Lord of glory (1 Corinthians 2:8).
- Christ didn’t want the apostles to preach this until they had solid evidence to confirm it. Great truths can be harmed if they’re announced before they can be fully proven. The greatest proof that Jesus was the Christ was his resurrection—by that he was declared to be the Son of God with power. So divine wisdom didn’t allow this truth to be preached until it could be proven by his rising from the dead.
- It was necessary that the preachers of such a great truth be given greater measures of the Spirit than the apostles had at the time. Therefore, the public preaching of this was postponed until the Spirit was poured out on them. But once Christ was glorified and the Spirit poured out, we see Peter proclaiming from the rooftops what had been spoken quietly (Acts 2:36): “That God has made this same Jesus both Lord and Christ.” For just as there is a time to be silent, there is a time to speak.