When Jesus went into the region of Caesarea Philippi
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven;
and whatever you loose on earth shall be loosed in heaven.”
16:13 Who do people say that the Son of Man is?: although the question differs from the Marcan parallel (Mk 8:27: “Who … that I am?”), the meaning is the same, for Jesus here refers to himself as the Son of Man (cf. Mt 16:15).
16:14 John the Baptist: see Mt 14:2. Elijah: cf. Mal 3:19; Sir 48:10; and see note on Mt 3:4. Jeremiah: an addition of Matthew to the Marcan source.
16:16 The Son of the living God: see Mt 2:15; 3:17. The addition of this exalted title to the Marcan confession eliminates whatever ambiguity was attached to the title Messiah. This, among other things, supports the view proposed by many scholars that Matthew has here combined his source’s confession with a post-resurrectional confession of faith in Jesus as Son of the living God that belonged to the appearance of the risen Jesus to Peter; cf. 1 Cor 15:5; Lk 24:34.
16:17 Flesh and blood: a Semitic expression for human beings, especially in their weakness. Has not revealed this … but my heavenly Father: that Peter’s faith is spoken of as coming not through human means but through a revelation from God is similar to Paul’s description of his recognition of who Jesus was.
16:18 You are Peter, and upon this rock I will build my church: the Aramaic word kēpā’ meaning rock and transliterated into Greek as CEphas is the name by which Peter is called in the Pauline letters (1 Cor 1:12; 3:22; 9:5; 15:4; Gal 1:18; 2:9, 11, 14) except in Gal 2:7–8 (“Peter”). It is translated as Petros (“Peter”) in Jn 1:42. The presumed original Aramaic of Jesus’ statement would have been, in English, “You are the Rock (kēpā’) and upon this rock (kēpā’) I will build my church.” The Greek text probably means the same, for the difference in gender between the masculine noun petros, the disciple’s new name, and the feminine noun petra (rock) may be due simply to the unsuitability of using a feminine noun as the proper name of a male. Church: this word (Greek ekklēsia) occurs in the gospels only here and in Mt 18:17 (twice). There are several possibilities for an Aramaic original. Jesus’ church means the community that he will gather and that, like a building, will have Peter as its solid foundation. That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hadēs, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.
16:19 The keys to the kingdom of heaven: the image of the keys is probably drawn from Is 22:15–25 where Eliakim, who succeeds Shebnah as master of the palace, is given “the key of the house of David,” which he authoritatively “opens” and “shuts” (Mt 22:22). Whatever you bind … loosed in heaven: there are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication. It is disputed whether the image of the keys and that of binding and loosing are different metaphors meaning the same thing. In any case, the promise of the keys is given to Peter alone. That the keys are those to the kingdom of heaven and that Peter’s exercise of authority in the church on earth will be confirmed in heaven show an intimate connection between, but not an identification of, the church and the kingdom of heaven.
Friends, today we honor Sts. Peter and Paul, the indispensable players, the ones without whom Christianity would never have gotten off the ground. What they held crucially in common was their love for Jesus Christ, a love that brought both of them to their death. They represent two essential archetypes in the life of the Church. Without the creative tension between the two, the Church would not have had the capacity to survive in the course of these two millennia.
Peter is the archetype of order and office. Without leadership based upon a clear confession of faith, the Church would have, long ago, fizzled and fallen apart. Peter represents leadership, integrity, form, and structure.
Paul represents mission, theology, and evangelization, the outward and energetic dimension of the Church’s life. Paul was the first theologian in the tradition, the first to practice the art of faith seeking understanding. Mind you, this speculative, adventurous, theological effort must be disciplined by Peter; otherwise, it would become unruly and self-defeating. And this is why it is altogether fitting and proper that we celebrate these two great saints together.
– Bishop Robert Barron
May the virtues of faith, hope, and love go with you today – DV.