Context
In some ways I believe this is the climactic moment of Matthew’s Gospel.
Both Mark and Luke have this scene as well, but they are short and to the point.
Mark 8:27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” 28 And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” 29 He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” 30 And he sternly ordered them not to tell anyone about him.
Luke 9:18 Once when Jesus was praying alone, with only the disciples near him, he asked them, “Who do the crowds say that I am?” 19 They answered, “John the Baptist; but others, Elijah; and still others, that one of the ancient prophets has arisen.” 20 He said to them, “But who do you say that I am?” Peter answered, “The Messiah of God.” 21 He sternly ordered and commanded them not to tell anyone.
But it in Matthew, we get an entire additional section:
Matt. 16:13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.
R. Alan Culpepper writes,
“This scene gives us a tantalizing glimpse into the early church in the latter decades of the first century and Matthew’s place in that theological “landscape.” In form, these verses constitute both a foundation story and a commissioning story; they tell the Matthean church where it came from, and they commission Peter as the leader of the church, and by implication the authorized bearer of the tradition.”[1]
Now, Culpepper goes on to talk about this being a tool for Matthew to say that the Matthean community should follow Peter’s tradition (especially in the matter of the mission to the gentiles) rather than Paul’s. There may truth to that, and I think there is great conversation around that in the early church. However, Matthew doesn’t dwell there. He doesn’t go on to talk about how Peter is the “one” and that they shouldn’t be led astray by other false prophets. He doesn’t go on to say that Peter is infallible and above reproach. He just says that “on this rock I will build my church.” And so, we shouldn’t narratively dwell on Peter or Paul, we should think about what that means for Peter and for us.
More than any other Gospel, Matthew views Peter in the highest opinion. Culpepper writes,
Peter’s confession that Jesus is “the Christ, the son of the living God,” is one of the Gospel’s Christological high points. In response, Jesus announces the founding of his church, granting Peter “the keys of the kingdom of heaven.” Comparison with Mark 8:27-30 reveals how Matthew greatly enhances Peter’s authority. First, Matthew omits the initially unsuccessful healing of the blind man (Mark 8:22-26), which seems to reflect the status of the disciples as seeing but not clearly. Then, Matthew enhances Peter’s confession by adding, “the Son of the living God.” All of 16:17-19, Jesus’ conferral of authority on Peter, is also a Matthean addition.[2]
I think what becomes critical for Matthew in this section is that he can’t just use the disciples as a foil like the other gospels do (especially Mark). Matthew, to inspire his audience, must show that the next leader of the church is appointed by Jesus and has authority to continue the ministry of Jesus (that of repentance, care for the people of God, and proclamation of the coming Kingdom). Although Peter doesn’t fully understand everything – as he will stumble in the next section by telling Jesus that he cannot go to die – he is showing that he does understand some of the prophetic work of the kingdom and is worthy of continuing the work that will be mentioned in the Great Commission. But Matthew needs to start illustrating it now. If the transition of authority doesn’t happen until the end of the gospel, then the authority feels suspect. There has to be precedent leading into the Great Commission. Because it starts in this section, this also becomes a transition point for the entire Gospel. Now that the disciples are beginning to more fully understand and will be able to take up the preaching/teaching themselves, Jesus can make the turn from prophet to Messiah and begin the road to the cross. Additionally it means that we can read some of the upcoming parables and teachings in a different light that focuses on the disciples authority and how the church is in a position of power.
To emphasize the importance of what Matthew is doing, in Matthew’s community, at this point in time (around 80-95CE when the Gospel is written), Peter—and Paul for that matter—have been martyred. So, if Peter has been martyred, but he is the rock on which the Church has been built, and if he has been given to the keys of the kingdom, then Matthew is arguing that it is the Church, the Christian community, that is taking up this mantle as prophetic successor and holding the keys to the kingdom.
That means that this line, “whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” becomes critically important for us to understand. It is not being written for the sake of Peter; it is being written for us. And it’s even more critical because Matthew will reiterate this point in Matt. 18:18 after talking about forgiveness.
As Jesus gives authority to Peter, he is also giving caution and warning with this authority. Yes, this can be the “with great power comes great responsibility” sermon. After Jesus just had this encounter with the Canaanite woman (who he AND the disciples tried to dismiss and send away), he is recognizing that they may try to be gatekeepers of those who are outsiders if they have authority. Similarly in chapter 18, Jesus is talking about forgiveness of those within the community. He is recognizing that the disciples may bar those who are “insiders” because of their differing opinions or beliefs. Whatever you bind. Whatever you loose.
These are Matthew’s words for the church. Slowly, Matthew is getting more and more open regarding the kingdom. Slowly Matthew is building to this notion of going into all nations. But, sometimes we get so excited about going to the new places that we forget those that are immediately around us now. It is a both/and. We simultaneously need to look beyond our boundaries and turn our heads to look at who we’ve missed.
Preaching Possibilities
It may not seem like it’s earth shattering, but Jesus making this declaration in the middle of the gospel, is pretty radical for Matthew. It matters because it means that (in Matthew’s Gospel), Jesus had a plan for the Church long before the resurrection. It means that authority was always supposed to transition to the disciples. It means that we were always supposed to be leaders of this faith movement.
I think what makes a lot of us uncomfortable is Jesus giving us leadership in the church and us having agency in that leadership. We are far more comfortable being followers. We are far more comfortable with Jesus and the Holy Spirit dragging us along into the right decisions and right answers. “Jesus take the wheel.” “Jesus is my captain.” “Without Jesus, I can do nothing.”
Yes, Jesus should be our focus. Yes, we should ask for the Holy Spirit’s guidance. Yes, we should pray to God. Yes, sometimes we need to be dragged in the right direction.
But, sometimes we need to step up when Jesus asks us to lead.
The distinction is that Jesus is calling Peter and the Church to be the next prophetic leader not the next Messiah. Jesus is transferring prophetic authority (as John the Baptist did with Jesus in the beginning of the gospel) to Peter and the disciples. We are not called to be the Messiah. But we are called to be prophetic leaders in this Church and in this world. And that is not just about shouting about repentance (although that is a big part of it). The prophets of old did a lot more than just preach. They fed people. They advocated and advised. They brought awareness to injustices and inequities. They reminded people to keep God in their life.
Sometimes we need to step up when Jesus asks us to lead. Sometimes we need to be the hands, feet, voice, ears, and heart of this Church that Jesus has entrusted us with. Sometimes I think we get so heady about our not being in authority, that we relinquish it and pretend not to have it and instead do nothing out of fear of presuming too much. Sometimes we look around and say, “Certainly not I, Lord!” and allow moments and opportunities of kingdom work to go by without any action. Sometimes we allow matters of injustice to continue because we are not the Messiah.
But we are not called to be the Messiah. We are called to be prophets.
“I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
This is a radical statement and theological claim. And I believe that Matthew is making this bold declaration because he is begging his congregation/community to step up and make a big decision (a mission to the gentiles). He is begging his community to step up as leaders in the faith. To be prophets that can change the world.
We have the authority to make this church as wide open as we want/can. We have the authority to close the doors and bar the windows. We have the authority to move the mission forward or to abdicate authority altogether.
Whatever we bind. Whatever we loose. But the keys are in our hands.
[1] R. Alan Culpepper, Matthew, 311.
[2] Culpepper, 307.
Micah Krey 
Leave a comment