Matthew 16:13-20 · Bible study
Matthew 16:13-20 Commentary: Peter's Confession & the Church's Foundation
Greek · 11 what the commentators say
Meaning in one sentence
What did Peter mean when he called Jesus the Christ, and what did Jesus promise to build on that rock? An in-depth study of Matthew 16:13-20.
Research Summary
- Meaning: Peter's confession that Jesus is the Christ, the Son of God, becomes the rock on which Jesus builds his church, promising it will withstand even death.
- Key words: Christ (anointed Messiah), rock (Petros/Petra - the person and/or his confession), church (ekklesia - assembly), gates of Hades (power of death), keys (authority to admit).
- Main debate: What or who is 'this rock'? Catholic tradition identifies it as Peter personally; Protestant traditions often interpret it as Peter's confession or Christ himself; Orthodox traditions see Peter as the rock in his role as confessor.
- Theological theme: Revelation of Jesus' identity; the foundation of the church; the authority of the gospel; the certainty of victory over death.
- Best use: A foundational passage for teaching who Jesus is, the nature of the church, and the source of saving faith. Ideal for baptism, confirmation, or church anniversary contexts.
Translation Comparison
BSB Berean Standard Bible 2020
13When Jesus came to the region of Caesarea Philippi, He questioned His disciples: “Who do people say the Son of Man is?”
14They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”
15“But what about you?” Jesus asked. “Who do you say I am?”
16Simon Peter answered, “You are the Christ, the Son of the living God.”
17Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven.
18And I tell you that you are Peter, and on this rock I will build My church, and the gates of Hades will not prevail against it.
19I will give you the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
20Then He admonished the disciples not to tell anyone that He was the Christ.
WEB World English Bible 2000
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.”
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.”
17Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
18I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.
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.”
20Then he commanded the disciples that they should tell no one that he was Jesus the Christ.
KJV King James Version 1769
13When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
14And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
15He saith unto them, But whom say ye that I am?
16And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
18And 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.
19And 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.
20Then charged he his disciples that they should tell no man that he was Jesus the Christ.
ASV American Standard Version 1901
13Now when Jesus came into the parts of Cæsarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is?
14And they said, Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets.
15He saith unto them, But who say ye that I am?
16And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven.
18And I also say unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of Hades shall not prevail against it.
19I 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.
20Then charged he the disciples that they should tell no man that he was the Christ.
YLT Young's Literal Translation 1898
13And Jesus, having come to the parts of Caesarea Philippi, was asking his disciples, saying, `Who do men say me to be--the Son of Man?'
14and they said, `Some, John the Baptist, and others, Elijah, and others, Jeremiah, or one of the prophets.'
15He saith to them, `And ye--who do ye say me to be?'
16and Simon Peter answering said, `Thou art the Christ, the Son of the living God.'
17And Jesus answering said to him, `Happy art thou, Simon Bar-Jona, because flesh and blood did not reveal it to thee, but my Father who is in the heavens.
18`And I also say to thee, that thou art a rock, and upon this rock I will build my assembly, and gates of Hades shall not prevail against it;
19and I will give to thee the keys of the reign of the heavens, and whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens.'
20Then did he charge his disciples that they may say to no one that he is Jesus the Christ.
Darby Darby Bible 1890
13But when Jesus was come into the parts of Caesarea-Philippi, he demanded of his disciples, saying, Who do men say that I the Son of man am?
14And they said, Some, John the baptist; and others, Elias; and others again, Jeremias or one of the prophets.
15He says to them, But ye, who do ye say that I am?
16And Simon Peter answering said, Thou art the Christ, the Son of the living God.
17And Jesus answering said to him, Blessed art thou, Simon Bar-jona, for flesh and blood has not revealed [it] to thee, but my Father who is in the heavens.
18And I also, I say unto thee that thou art Peter, and on this rock I will build my assembly, and hades' gates shall not prevail against it.
19And I will give to thee the keys of the kingdom of the heavens; and whatsoever thou mayest bind upon the earth shall be bound in the heavens; and whatsoever thou mayest loose on the earth shall be loosed in the heavens.
20Then he enjoined on his disciples that they should say to no man that he was the Christ.
Douay-Rheims Douay-Rheims Bible 1899
13And Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?
14But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.
15Jesus saith to them: But whom do you say that I am?
16Simon Peter answered and said: Thou art Christ, the Son of the living God.
17And Jesus answering said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
18And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.
19And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven.
20Then he commanded his disciples, that they should tell no one that he was Jesus the Christ.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 16:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators from every tradition agree that Peter's confession is the hinge of this passage. Jesus asks two questions: first, what the crowds say about him, then what his own disciples believe. Peter answers with the definite, article-bearing confession: 'You are the Christ, the Son of the living God.' Vincent's Word Studies notes the emphatic pronouns: Peter says You (σύ) are the Christ, and Jesus replies You (σύ) are Peter. Calvin calls the confession 'short, but it embraces all that is contained in our salvation.' Jesus pronounces Peter blessed because this truth came by divine revelation, not human reason. On 'this rock,' commentators divide: Catholic interpreters identify the rock as Peter himself; many Protestants see it as Peter's confession or Christ; Orthodox readers often hold that Peter is the rock as a type of faith. All traditions affirm the church is built on this foundation and that the gates of Hades will not prevail against it. Jesus then gives Peter the keys of the kingdom, a figure of stewardly authority to open the door of salvation. The passage ends with a command to keep quiet about his identity until after the resurrection, teaching the disciples patience and confirming that the cross must come first.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Catholic: Rock = Peter as first pope: Jesus changes Simon's name to Peter (rock) and says 'on this rock I will build my church,' giving him the keys; this is seen as founding a visible office with succession (Matthew 16:18-19; John 21:15-17).
- Protestant: Rock = Peter's confession or Christ: The Greek uses petros (masculine, Peter) and petra (feminine, rock-foundation); many argue the rock is the truth Peter confessed, or Christ himself, whom Peter calls 'Son of the living God' (1 Corinthians 10:4; Ephesians 2:20).
- Orthodox: Rock = Peter as confessor of the faith: Peter is the rock because he first spoke the apostolic confession; the church is built on the faith of the apostles, with Peter as the first among equals, not a monarchical pope.
What is clear: Jesus is undeniably the Christ, the Son of the living God; he will build his church; and the powers of death and evil will not overcome it.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of 'this rock' | All traditions agree that the church is built on something solid and that Peter plays a unique role in the founding of the church. | Roman Catholic teaching holds that the rock is Peter himself, the first pope, and that the promise of the keys passes to his successors. Many Protestant interpreters see the rock as Peter's confession or Christ himself, because only God is an unshakeable foundation. Orthodox Christians often view Peter as the rock in his capacity as confessor of the true faith, and see the bishops as successors not in a juridical line but in the faith. |
| The meaning of 'binding and loosing' | Christians agree that this phrase grants authority to the apostles and their successors to declare God's will and to pronounce forgiveness of sins through the gospel. | Catholics understand this as the authority to forgive sins sacramentally through the priesthood. Protestants tend to emphasize the authority to preach the gospel and to admit or exclude from church membership based on the Word. Orthodox Christians view it as the power to bind and loose sins through repentance and the mystery of confession. |
| The charge to silence in verse 20 | Most agree the command was temporary and connected to Jesus' own timeline, not a permanent secrecy. | Some see it as a precaution to avoid premature conflict with authorities before the crucifixion. Others interpret it as Jesus teaching the disciples that the full meaning of his Messiahship would only be clear after his resurrection and exaltation. |
| The 'gates of Hades' | All affirm that this refers to the power of death and that Jesus promises victory over it for his church. | Some interpret 'gates of Hades' as the realm of the dead (Sheol), meaning death itself cannot stop the church. Others take it as a metaphor for the forces of evil working through human institutions that oppose God. The phrase is widely understood as the church's offensive advance against the strongholds of evil. |
Historical & Cultural Context
Caesarea Philippi was the most northern point Jesus reached during his ministry. The city stood at the foot of Mount Hermon, near the sources of the Jordan River. Its ancient name was Dan (Genesis 14:14), later called Leshem (Joshua 19:47). Philip the tetrarch rebuilt and beautified it, naming it Caesarea in honor of Tiberius Caesar, and adding his own name to distinguish it from the coastal Caesarea. The site had deep pagan associations: a grotto dedicated to the god Pan, from which the city was also called Paneas. Jesus brought his disciples north, away from the crowds, into this region of mixed Jewish and Gentile population, religious syncretism, and Roman political power. Mark 8:27 notes the conversation happened 'on the way,' while Luke 9:18 says Jesus was praying alone with his disciples. The location heightens the contrast: in a place named after Caesar, Jesus asks who he really is. The public held him for a prophet, John the Baptist risen, Elijah, Jeremiah, or another. Those opinions, though respectful, fell short. Peter's answer, that Jesus is the Christ, the Son of the living God, stands against the backdrop of pagan shrines and imperial titles. The geography underlines the question: in a territory that honored both Roman emperors and nature gods, on what foundation will God's true kingdom be built? That question echoes through every generation.
Textual Notes
The supplied commentary sources note no significant textual variants that affect the meaning of this passage. Adam Clarke mentions that some manuscripts in verse 20 read ἐπετίμησεν ('he severely charged') instead of διεστείλατο ('he ordered'), and that the word 'Jesus' in 'Jesus the Christ' is omitted by over fifty manuscripts, including the Codex Bezae. These variants do not change the sense; they reinforce the strictness of Jesus' command. The overall text of Matthew 16:13-20 is well-established in the manuscript tradition.
Reception History
Matthew 16:18-19 has had an enormous impact on church history. Early church fathers like Cyprian of Carthage used 'upon this rock' to argue for the unity of the church under Peter's see. In the fourth century, Augustine interpreted the rock as Christ, which became a common Protestant reading. During the Reformation, the passage was central to debates about papal authority: Catholic apologists pointed to Peter as the foundation of the papacy; reformers like Calvin argued that the rock was Peter's confession of faith. The 'keys of the kingdom' have been understood as the authority to forgive sins (Catholic sacrament of penance), to declare God's word (Protestant preaching), or to open the gospel to all nations. The phrase 'gates of Hades' has comforted generations of believers facing persecution, reminding them that the church will outlast every earthly power.
Preaching This Verse
Three-point outline
- Public speculation versus personal confession (vv.13-15). Jesus asks what people say, then sharpens the question: 'Who do you say I am?'
- The content of the confession (v.16). Peter declares Jesus as the Christ, the Son of the living God, a confession that comes by revelation, not flesh and blood (v.17).
- The promises that follow (vv.18-20). Jesus promises to build his church on this rock, gives the keys of the kingdom, and predicts his coming suffering (see v.21).
Five-point outline
- Jesus takes the initiative (v.13), he asks the questions; we respond to his revelation.
- The limited views of the crowd (v.14), high views, but not high enough: a prophet, but not the Messiah.
- The decisive turn (v.15), public opinion fades; personal faith is demanded.
- Peter's confession and Jesus' blessing (vv.16-17), God is the source of saving faith.
- The building, the keys, and the silence (vv.18-20), the church is founded, authority is given, but the hour for proclamation has not yet come.
Illustration hooks
- Who do they say I am?, Take a quick survey of cultural answers today: a good teacher, a moral example, a prophet, a myth. Compare that to the personal confession of faith.
- Building on a rock, A church in a community known for shifting sand learned its foundation held during an earthquake. Our faith on Christ's identity holds when everything else shakes.
- Keys to the house, Giving a new homeowner the keys means they have authority to enter and manage. The keys of the kingdom give the church the privilege to open the way to God through the gospel.
Questions your congregation is asking
- How can I know for sure that Jesus is the Christ? (This passage says it comes by revelation of the Father, not just reason.)
- What does it mean that Jesus will build his church? What is the church exactly?
- How do the keys of the kingdom work today? Does binding and loosing apply to us, or just to the apostles?
Leading a Discussion
Matthew 16:13-20 marks a turning point in Jesus' ministry. Up to now, he has taught and healed in many places. Here, in the pagan region of Caesarea Philippi, he asks the question that lies at the heart of discipleship: 'Who do you say I am?' This dialogue leads to promises that shape the church's identity and mission. As you work through these questions, listen carefully to the text and to one another.
Discussion questions
- Look at verse 13. Why do you think Jesus chose such a remote, pagan location for this conversation? What difference does the setting make?
- The crowd had high opinions of Jesus (v.14). In what ways are people today willing to honor Jesus without confessing him as Lord?
- Peter says 'You are the Christ, the Son of the living God' (v.16). What does each part of that title mean, 'Christ,' 'Son,' 'living God'?
- Jesus says this was revealed by the Father (v.17). Why is it important that faith is a gift, not a conclusion we reach on our own?
- The word 'church' (ekklesia) appears only here and in Matthew 18:17 in the Gospels. What does it mean that Jesus will build his church? Who is the builder, and what is the foundation?
- The 'gates of Hades' represent the power of death. How does the promise that the church will prevail give you confidence in dark times?
- In verse 20, Jesus tells the disciples not to tell anyone he is the Christ. Why do you think he commanded silence? What does this teach about timing and obedience?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Daniel 7:13 | “I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the Ancient of Days, and they brought him near before him. |
| Matthew 8:20 | Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.” |
| Matthew 9:6 | But that you may know that the Son of Man has authority on earth to forgive sins—” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.” |
| Matthew 12:8 | For the Son of Man is Lord of the Sabbath.” |
| Matthew 12:32 | Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age, or in that which is to come. |
| Matthew 12:40 | For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. |
| Matthew 13:37 | He answered them, “He who sows the good seed is the Son of Man, |
| Matthew 13:41 | The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling and those who do iniquity, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that "upon this rock" refers to Christ himself, not to Peter, since Jesus immediately shifts the Greek phrasing away from "Peter." He also clarifies that "flesh and blood" is a Hebrew expression for humanity in general, not a reference to sinful human nature.
Barnes' Notes on the Bible Protestant 1832
Barnes takes the rock in Jesus's words to refer to Peter himself, not to Peter's confession or to Christ. He argues that Peter earned that name by being the first to preach the gospel to both Jews and Gentiles, thus laying the church's foundation as a honored instrument, not as a supreme authority.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that even the most respectable human opinions about Christ fall short, proving the mind's inability to reach the truth on its own. True confession comes only through God's direct illumination, not from human reasoning, and believers must remain steadfast amid the world's conflicting voices about who Jesus is.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that Peter's confession recognizes Jesus as both Messiah and divine, not merely a prophet returned from the dead. The rock on which the Church is built is this confession itself, not Peter personally. Peter's authority to bind and loose is a teaching office like a Jewish scribe, with decisions ratified in heaven.
Gill's Exposition of the Bible Baptist 1748
Gill observes that Jesus calls Himself "the Son of Man" here because He was truly and really human, and because the common people saw Him as only a mere man. This lowly appearance explains why they could not recognize Him as the Messiah, despite His miracles. They thought Him a great prophet but not the divine Son of God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that Peter's confession came at a crucial turning point, when Jesus, burdened and seeking relief in solitude, needed this bold acknowledgment. He notes that Peter alone had the clarity and courage to speak, and that Jesus honored not the man but his divinely revealed faith by calling him "Rock" upon that confession.
Lange's Commentary Reformed 1857
Lange argues that the rock on which Christ builds his church is not Peter the man, nor his office, but the quality of faithful confession that Peter first displayed. Jesus here takes Peter as a representative and generalizes his act of confessing into an enduring principle for the whole church.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws attention to the setting: Jesus chose a remote corner of the country for this private conversation, away from the crowds. His point is practical — when public ministry slows down, pastors should turn their attention to teaching their own households. Christ is here catechising his disciples in a quiet, personal way.
Vincent's Word Studies Evangelical 1887
Vincent insists "this rock" refers to Peter himself, not to his confession or to Christ. He points to the wordplay in Jesus' reply, the natural Greek meaning of petra as a massive rock, and the parallel to Abraham in rabbinic tradition as support.