The Ignatius Catholic Study Bible New Testament (34 page)

15:32-39
The feeding of the 4,000 is similar to the episode in 14:13-21. Differences lie in the number of people (15:38; 14:21), the number of loaves (15:34; 14:17), and the number of leftover baskets involved (15:37; 14:20). Both narratives emphasize the miraculousness of Jesus' sign and the abundance of bread provided (cf. 16:9-10).
See note on Mk 8:19
. 
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16:1 a sign from heaven:
These leaders interpret signs in heaven to predict the weather, yet they are blind in spiritual matters (15:14; 23:16). Jesus refuses to perform miracles for those unconvinced of his authority—it is something already manifest through his healings (11:2-5; 1 Cor 1:22). 
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16:4 the sign of Jonah:
A reference to Jesus' Resurrection.
See note on Mt 12:41
. 
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16:11 the leaven:
Symbolic of an effective and hidden influence (13:33). It is here a negative symbol of the dangerous teaching of the
Pharisees
and
Sadducees,
who prevent others from entering the kingdom (cf. 12:24; 22:23; 23:13). Jesus' warning prepares for the following episode, where he ensures the transmission of true Christian doctrine through Peter. 
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16:13-20
The Gospels generally highlight Peter's preeminence among the disciples (10:2; Lk 22:3132; Jn 1:42; 21:15-18). This episode defines his role explicitly. • Jesus' blessing on Peter draws from OT traditions about the Davidic covenant. The key concepts and images
(Christ
/
Son of the living God
/
rock
/
build
/
gates of Hades
/
keys
/
kingdom)
are all connected with Israel's kingdom established under David and confirmed by Solomon and his construction of the Temple (cf. 2 Sam 7:4-17; Ps 2:7; 89; 132). Although David's empire crumbled in 586
B.C.
, Jesus announces its restoration in the New Covenant (cf. Mk 11:10; Lk 1:32-33; Acts 15:1518). Christ is the long-awaited "son of David", who rebuilds and transforms the ancient kingdom in the Church. See introduction:
Themes.
• Vatican I (1870) cited this episode as biblical support for the primacy of Peter and successive popes. The Council's interpretation touches five points of doctrine:
(1)
The Magisterium built upon Peter is instituted by Jesus Christ;
(2)
Peter is given a unique role as chief teacher and ruler (primacy of jurisdiction) over the Church;
(3)
Peter is the visible head of the Church;
(4)
Peter's authority is passed on through successors;
(5)
through Peter, Christ himself assures the infallible preservation of the gospel in the Church. 
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16:13 Caesarea Philippi:
A predominantly Gentile city north of Palestine. It was originally known as Panion (or Paneas) because of a shrine built there to the Greco-Roman god Pan. When Herod the Great's son Philip became tetrarch of that region (4
B.C.
—
A.D.
33), he rebuilt the city and renamed it in honor of Tiberius Caesar, adding his own name to distinguish it from the Judean coastal city of Caesarea. 
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16:16 Son of the living God:
The confession is double-sided:
(1)
Peter proclaims the mystery of Christ's divinity as the head and spokesman of the Church (cf. 11:25-27; 14:33).
(2)
Peter sees Jesus as the awaited Messiah-king of Israel (26:63; Jn 1:49). The close relationship between the titles
Christ
and
Son
reflects OT traditions, where Israel's kings enjoyed unique relationships with God as his sons (2 Sam 7:14; Ps 2:7; 89:27; CCC 436, 439, 442). See word study:
Christ
at Mk 14. 
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16:17 Blessed are you:
Jesus blesses Peter and elevates him to be the chief patriarch of the New Covenant. • Parallels between Genesis and Jesus' words (16:17-19) suggest that Peter assumes a role in salvation history similar to Abraham's.
(1)
Both are blessed by God (Gen 14:19);
(2)
both respond with heroic faith (Heb 11:8);
(3)
both receive a divine mission (Gen 12:1-3);
(4)
both have their names changed (Gen 17:5);
(5)
both are called a "rock" (Is 51:1-2); and
(6)
both are assured a victory over the "gate" of their enemies (Gen 22:17).
Simon Bar-Jona:
Literally means "Simon son of Jonah". Since Peter's father is actually named "John" (Jn 1:42), the title may be symbolic.
(1)
Jesus' role as a new Jonah (12:39-41) may suggest he views Peter as his spiritual son.
(2)
Since the Hebrew name "Jonah" means "dove", Jesus may point to the relationship between Peter and the Holy Spirit. Indeed, the same Spirit who confirmed Jesus' Sonship in the form of a dove (3:16) now inspires Peter's confession.
flesh and blood:
A Semitic idiom for human beings, emphasizing their natural limitations and weaknesses (Sir 14:18; Gal 1:16). 
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16:18 I will build:
Jesus portrays the Church as a spiritual Temple (cf. 1 Cor 3:16-17; 2 Cor 6:16; Eph 2:1922; 1 Pet 2:4-8). • As Solomon was the son of David and the anointed Temple builder in the OT, so Jesus is the Davidic "Son" of God (16:16) and the anointed Messiah who builds the Church in the New. Jesus elsewhere sees himself as both similar and superior to King Solomon (12:42).
See note on Mt 7:24
.
my Church:
Among the Gospels, Matthew alone uses the word
Church
(18:17). The word is used often in the Greek OT for the "congregation" or "assembly" of Israel united to God. Jesus uses it in a similar way for the New Covenant community.
the gates of Hades:
In the OT, Hades—also called "Sheol" or "the Pit"—is the place of the dead where souls descend through its gates (Ps 9:13, 17; Wis 16:13; Is 38:10; Jon 2:2). It is not hell, but a temporary realm where souls are detained until the Last Judgment (Rev 20:13-15). By extension, Hades is also the habitation of evil forces that bring about death and deception (Rev 6:8; 20:1-3). According to Jewish tradition, the foundation stone (Heb.
'eben shetiyyah
) of the Jerusalem Temple capped off and sealed a long shaft leading down to the netherworld (Rev 9:1-2; 20:1-3). The Temple, resting securely on a rock, was thus the center of the cosmos, the junction between heaven and Hades. Drawing from this background, Jesus guarantees that the powers of death and deception will not overcome the Church—i.e., the new Temple built on Peter. He enables Peter (and his successors) to hold error at bay and faithfully proclaim the gospel (CCC 552). 
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16:19 the keys:
A symbol of teaching authority (Lk LIU 11:52). Jesus consecrates Peter as the Church's chief teacher, whose office will continue on through successors. The plural use of
keys
may imply a connection with the "gates" in 16:18 and mean that Peter's position includes, among other things, the authority to release the righteous souls who are detained in Hades but destined for heaven. • In the OT Davidic empire, the king appointed a cabinet of ministers for specific tasks in the kingdom (1 Kings 4:1-6; 2 Kings 18:37). Of these, a prime minister was elevated to unique status of authority, ranking second only to the king. This government structure was common among kingdoms in the ancient Near East (cf. Gen 41:39-43; Esther 3:1-2). Jesus here evokes Is 22:15-25, where the prime minister's office is handed on to a successor by the symbolic act of handing on the "key of the house [i.e., kingdom] of David" (Is 22:22). In Matthew, Jesus is the new Davidic king, who appoints Peter the prime minister over the
kingdom of heaven
in the Church. As in Is 22, Peter's position is designed for him and his successors; the office is meant to endure as long as the kingdom itself. Entrusted with the keys, Peter wields Christ's own royal authority (cf. Rev 1:18; 3:7).
whatever you bind . . . loose:
Familiar language in early Jewish literature. The metaphor carries several connotations:
(1)
It signifies teaching authority and the ability to render binding decisions. Rabbis were said to make "binding" interpretations of the Law.
(2)
It denotes authority to include or exclude members of a religious community.
(3)
It signals the forgiveness of sins (Tg
Neof
in Gen 4:7). The verb
loose
is used this way in Rev 1:5 (translated "freed") and by the early Church Fathers (cf. Jn 20:23). Peter is thus invested with Christ's authority as the kingdom's chief teacher and administrator; through him
heaven
governs the Church on
earth
(cf. Jn 21:15-17; 1 Tim 3:15; CCC 553, 1445). 
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16:23 Satan:
In contrast to the blessing of Peter in 16:17, Jesus here rebukes him. Peter's confession (16:16) was inspired by the Father; here his natural instincts object to a suffering Messiah. On his own, he cannot see the spiritual necessity of Jesus' Passion for sinners. 
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