Matthew 16:13–20 has become one of the most controversial and debated texts in the New Testament. Generally, individuals discuss this text in regard to identification of the petra “rock,” upon which Jesus promised to build His church. However, this article does not intend to discuss the known textual complication (who is the rock in Matthew 16:13–16), but will attempt to focus on another issue identified in verse 20.1 Matthew 16:13–20 reads,
Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, “Who do people say that the Son of Man is?”
And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter answered, “You are the Christ, the Son of the living God.”
And Jesus answered and said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.
“I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.
“I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.”
Then He warned the disciples that they should tell no one that He was the Christ (NASB).2
Verse 20 reads, “Then He warned the disciples that they should tell no one that He was the Christ.” One might ask why Jesus would charge his disciples not to tell any man that He was the Christ. Furthermore, this also seems to contradict Matthew 3:17 where God openly declared to the people that Christ is His Son.3 Could it be that Jesus was fearful of revealing His identity to the people, and if this is the case, then4 how can people locate audacity in someone who Himself needs audacity to conquer His fears. Finally, would not this be in opposition to the exclusive purpose of the Incarnation whereby the Son is born to make known His Father’s love to sinful humanity?
Christos of verse 20
A close reading of verse 20, in its original Greek text, seems to imply that the term Christos may unlock the meaning of this verse. The word Christos is a noun meaning the “anointed one.” The Hebrew equivalent of Christos is Messiah (Lev. 4:5; 6:22). In the Old Testament, the term Messiah is substantively used for patriarchs and kings of Israel (Pss. 2:2, 17; 18:51; 104:15; 105:15; 1 Sam. 2:10, 35; 24:11; 26:9, 11, 23; 2 Sam. 1:14; Hab. 3:13; 2 Chron. 22:7). The term Christos in its Hebrew form, Messiah, is employed for the coming king whom the Jews expected to be the Savior of their nation (1 Sam. 2:10; Isa. 45:1; Dan. 9:25).
Consequently, addressing Jesus as Christos implied that He is the Messiah, the anointed one, who would redeem Jews from the bondage of the Romans. Perhaps, because of the false concepts of the people who looked for an exclusively national and political Messiah (savior), Jesus told His disciples not to publicize that He is Christos. “Here the reason for the secrecy is about to become particularly clear. Jesus is not the kind of Messiah that the masses have in mind.”5 This is also evident from the limited usage of Christos throughout the synoptic Gospels. The word Christos is used only 54 times throughout the synoptic Gospels in comparison to the Greek term Iesous that is utilized 566 times for addressing Jesus.
The context of verse 20
Jesus is the center of discussion in Matthew 16:13–20. Upon arrival into the district of Caesarea Philippi, located about 25 miles north of the Sea of Galilee, Jesus starts the dialogue by asking the question that has been in the minds of the disciples from the beginning of His ministry. Who do people say that the Son of Man is? How do they classify Him, having seen His healing wonders and incredible teaching?
After hearing the response of the disciples, Jesus moved the dialogue to a more private intensity. “Jesus repeats the question now directing it to the disciples. The question is asked not so much for information but to elicit from the disciples an explicit confession of his messianic identity.”6 Jesus asked His disciples, “But who do you say that I am?”
In response to Peter’s confession, Jesus declared Him as blessed one, because flesh and blood did not reveal Jesus’ identity to him, but the Father who is in heaven. What follows after Peter’s answer comes among the most debated issues. Several interpretations have been forwarded, but they all can be summed up into four groups. The rock on which the church is to be built is (1) Christ, (2) Peter’s confession of faith in Jesus as the Messiah (v. 16), (3) Christ’s teachings— one of the great emphases of Matthew’s Gospel, and (4) Peter, himself, understood in terms of his role and leadership among the apostles.7
The context of verse 20 clearly portrays Jesus as the center of discussion (Matt. 16:13–20). Consequently, when Jesus answered Peter that He will build His church on “this rock” He did not refer to Peter as the rock upon which He will build the church. His expression “this rock” (v. 18), applied to Jesus Himself as the keystone of the Christian church.8 No wonder, Jesus advises His disciples not to publicize that His ministry will result in an establishment of Christian community. For people may have understood the phrase “I will build my church” (v. 18) as “I will start a freedom movement from the Roman yoke.” For the Creator of the time knew that it was not yet the right time to reveal His Christos character. Not that He was afraid to reveal His identity; nevertheless His ministry had not yet reached the point whereby people could unmistakably perceive the purpose of His incarnation.9 Moreover, premature revelation that Jesus is the Christ would have caused a threat to the Roman Empire, and they might have killed Jesus simply as a freedom movement leader rather than the Savior who is worthy of redeeming His people from the yoke of sin. Because others already knew and acknowledged Jesus’ personal name, it would have been useless to deny or affirm that he was Jesus; the point under discussion was whether he was Christos, the Messiah. Similar explanation can also be given for Matthew 8:4 where Jesus charged the leper not to tell any man but to go and show himself to the priest and offer a sacrifice of thanksgiving.10
Similar passages are mentioned in the Gospel of Mark (8:27–30) and Luke (9:18–21). Mark and Luke agree with Matthew on certain details of the passage but also have some textual differences. Mathew and Mark contain the location (Caesarea Philippi) where the event takes place, but Luke misses it. All three writers agree that Jesus initiated the dialogue with His disciples. Mark and Luke do not have Jeremiah in the list as Matthew has. Furthermore, both Mark and Luke do not contain Jesus’ response to Peter’s confession that Jesus is the Christ. This seems to highlight that the discussion in Matthew 16:20 centers in the character of Christos.
Conclusion
One can reach the conclusion that the reason, in Matthew 16:13–20, for Jesus warning His disciples not to tell that He is Christos was not because He was afraid of revealing His identity to the people or to fail the exclusive purpose of the Incarnation whereby the Son is born to make known His Father’s love to sinful humanity. But it was to avoid people’s misconception of His real identity.11 People had thought of Christos “Messiah” as the promised Davidic savior who would be a political, nationalistic figure destined to free the Jews from Roman domination (Mark 11:9, 10). The disciples were not yet ready to proclaim the true meaning and the broader scope of His Christos character. Because of the Jews’ and disciples’ misunderstandings (Mark 8:32, 33), He commanded silence (1:44) until He could explain that as Messiah it was necessary for Him to suffer and die in obedience to God’s will (Mark 8:31). The word study of the Greek term Christos within the context of Matthew 16 sustained this conclusion as well as through the immediate and broader context of verse 20. In addition, a solution suggested for the textual problem in verse 20 also teaches a valuable principle of timely speech and a disclosure of information that is the key contributing factor for the success of an individual or organization. We can avoid many troubles in our pastoral ministry if we can only master this principle (Prov. 25:11; Eccles. 3:7).
Notes:
1. Biblical scholars identify in Matthew 16:18 who the “petra, rock” refers to and on which the church is to be built. Seventh-day Adventists understand that “petra, rock” in Matthew 16:18 refers to Jesus. For a detailed discussion
see, “Upon This Rock” (Matt. 16:18), The Seventh-day Adventist Bible Commentary (SDABC), rev. ed., ed. Francis D. Nichol (Washington, DC: Review and Herald, 1978; 2002), 5:432, on CD-ROM, 3.0c.
2. Unless otherwise stated, the New American Standard Bible version is used.
3. See also Matthew 8:29 where demons openly proclaimed that Christ is the Son of God. The disciples were with Jesus and perhaps during this time, Peter already sensed that Christ is the Son of the Living God.
4. For years, believers have found courage and hope in Christ that has filled their lives with deep sense of peace,
contentment, and happiness. However, in recent years many have started doubting whether Christ is really the one who can give hope, courage, and blessings. For illustrative purposes I quote, “I do not believe in Christ. I personally think that Jesus’ story is shrouded in myth, fiction, and human intervention.” See http://www.rev-know-it-all.com/2010/2010---01-10.html, accessed March 11, 2010. Perhaps the misunderstanding of verse 20, “then He warned the disciples that they should tell no one that He was the Christ” has also contributed to that doubt. Hence, the question raised is valid and deserves a biblical answer.
5. Donald A. Hagner, Matthew 14-28, Word Biblical Commentary, vol. 33b, ed. David A. Hubbard (Dallas, TX: Word Books, 1998), on CD-ROM, 2.1d.
6. Ibid.
7. SDABC, 5:432 on CD-ROM, 3.0c.
8. See also, Matt. 21:42; Isa. 28:16; 1 Pet. 2:4–8; Acts 4:11, 12; Ps. 118:22; 1 Cor. 10:4.
9. The Bible Knowledge Commentary suggests that Jesus told the disciples not to tell anyone that He is the Christ because He knew it was too late for the nation to respond to His offer, and His rejection was drawing near. There was no reason for His disciples to be trying to convince a nation that had already turned from Him. J. F. Walvoord, R. B. Zuck, and Dallas Theological Seminary, “Matthew,” The Bible Knowledge Commentary (Wheaton, IL: Victor Books, 1983-1985), on CD-ROM, 2.1d.
10. See also, other texts where Jesus charged people not to tell others about Him or to make Him known (Matt. 9:30; 12:16; Mark 1:43; 3:12; 8:30; Luke 9:21).
11. Ellen White supports this conclusion and states in The Desire of Ages, “Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah” (414).
