Peter’s Confession: Jesus is the Christ, Son of God.

(Mat. 16:13-20; Mark 8:27-30; Luke 9:18-21).

From Bethsaida-Julias, the Lord and His disciples headed toward the land of Caesarea Phillipi. This city (formerly known as Panis, was located on the northern boundary of Naphtali tribe, at Jordan’s river-head, in the foothills of Mount Lebanon) was expanded and decorated by the Tetrarch Philip, and named Caesarea — in honor of the Roman Caesar. In contrast to the other — Palestinian Caesarea, situated on the banks of the Inland Sea, this Caesarea was called Philippi.

While the Lord’s life on earth was coming to an end, the preachers of His Teachings, those chosen by Him, were far from ready to assume their grand mission. Consequently, the Lord sought opportunities to be alone with them more frequently. In His conversations with them, He attempted to accustom them to the idea, that the Messiah is not an earthly king that will help the Jews to conquer all the nations of the world. That the Messiah is a King, Whose Kingdom is not of this world, Who will suffer Himself for the world, Who will be crucified and will then resurrect from the dead. And so it was during this long journey, being alone with His Apostles and wishing to arouse dialogue about Himself, the Lord said: “Who do man say that I, the Son of Man, am?” (Mat. 16:13; Mark 8:27 and Luke 9:18). The Apostles answered that there were varying opinions on Him: for example, the court of Herod-Antipas regards Him as a resurrected John the Baptist, while the people consider Him as one of the great Old Testament Prophets (Elijah or Jeremiah or some other). There was a belief among the people that before the arrival of the Messiah, a prophet will precede Him, and as they didn’t regard Jesus Himself as the Messiah, they supposed Him to be just a forerunner of the Messiah.

The Lord then poses a direct question to His disciples: “But who do you say that I am?” (Mat. 16:15; Mark 8:29; and Luke 9:20).

Then the “always fervent Peter,” “voice of the Apostles” — as Golden Tongue called him, exclaimed: “You are the Christ, the Son of the living God” (Mat 16:16; Mark 8:29 and Luke 9:20). With these words, Evangelists Mark and Luke limit the narration of this episode, stating that the Lord commanded them not to tell anyone about this. However, Saint Matthew adds to this, that the Lord praised Peter, telling him: “Blessed are you, Simon Bar-Jonah, for flesh and blood had not revealed this to you, but My Father Who is in Heaven” (Mat. 16:17).

With these words, the Lord pointed out to Simon-Peter not to regard his faith as the result of his watchful mind, inasmuch as it is a precious gift from God. “And I also say to you, — adds the Lord in the sense that, well you told Me, now I am telling you: You are Peter, and on this rock I will build My Church, and the gates of hades shall not prevail against it” (Mat. 16:18). It was at the first meeting that the Lord named Simon Peter in Greek, or Cephas in Chaldean, meaning “rock” (John 1:42). Now, it is as if He is witnessing that Peter is justifying his given name, and that by his faith, he is truly a rock. However, can an assertion be made that through these words, the Lord promises to establish His Church on Peter’s personage — just like the Roman Catholics are doing, in trying to justify their false teachings on the primacy of the Roman Pope (as successor of Apostle Peter), over the whole Christian Church?

Certainly not! If the Lord had Peter in mind as a personality, He would have said something like this: “You are Peter, and I shall build My Church upon you!” However, what was said was totally different, which is especially evident in the Greek text — an essential reference point in cases of misunderstanding. The word Petros is not repeated there, although it too means Stone. What is used is the word petra, meaning cliff. From this, it is clear that the Lord in addressing Peter, promises to establish His Church not on him but on that faith, which Peter displayed i.e. on the great truth that “Christ is the Son of the Living God.” This is the way that Saint Goldentongue and other great Elders of the Church interpreted this. Under the word “stone,” they understood it to mean a confession of faith in Jesus Christ as the Messiah, Son of God, or even simply faith in Jesus Christ Himself, Who is often mentioned in the Holy Scripture as a rock (e.g. Exodus 28:16; Genesis 4:11; Romans 9:33; 1 Cor. 10:4).

It is remarkable that Apostle Peter in his first Epistle, calls Jesus Christ as the stone and not himself. He encourages the faithful to approach the Lord “as to a living stone, rejected indeed by men, but chosen by God and precious” (1 Peter 2:4), and themselves “be as living stones” (1 Peter 2:5), being part of the spiritual dwelling. Apparently, Peter is teaching the faithful to walk the same path as he had done, having become “Petros” after confessing his faith in Stone-Christ.

Thus, the meaning of this profound and wonderful pronouncement by Christ can be understood through the following: “Blessed are you Simon, son of Bar-Jonah, because you comprehended this not by human means, but through My Heavenly Father’s revelation; and I shall tell you that it was not by chance that I named you Peter, because your confession of faith was affirmed as though in stone; you will truly remain a stone and My Church will be erected as indestructible; no hostile forces of hell will be able to conquer It.”

The expression “gates of hell” was characteristic of eastern customs in those times: because of the possibility of attacks, gates of a city or fortress were always especially reinforced, and it was here that people congregated for various deliberations, trials and punishment of guilty individuals, as well as other societal matters.

Apparently, this further promise was given to Peter alone: “And 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” (Mat. 16:19).

This promise was later given to all the Apostles and is part of the authority of the Apostles and their successors — bishops: to judge and punish sinners to the extent of their excommunication from the Church. The power to loose means the authority to discharge sins, accepting people into the Church through repentance and baptism. After the Lord’s Resurrection, this grace was granted by Him to all the Apostles equally: “So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’ And when He said this, He breathed on them, and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained’” (John 20:21-23).

The Lord prohibited His disciples to speak of Him as the Messiah, so as not to inflame passions among the people, as they had a false impression of the Messiah.