And I tell you
This phrase signifies a direct and authoritative declaration from Jesus. The Greek word for "tell" is "λέγω" (legō), which implies a solemn pronouncement. Jesus is making a significant revelation to Peter, underscoring the importance of what follows. In the context of the Gospel, this is a pivotal moment where Jesus is establishing foundational truths about His mission and the future of His followers.

that you are Peter
The name "Peter" comes from the Greek "Πέτρος" (Petros), meaning "rock" or "stone." This is a play on words, as Jesus is about to speak about a "rock" upon which He will build His church. Historically, Peter, originally named Simon, was given this name by Jesus, signifying his role and character. In a conservative Christian perspective, Peter is seen as a leading figure among the apostles, whose faith and confession are foundational to the early church.

and on this rock
The Greek word for "rock" is "πέτρα" (petra), which refers to a large, immovable stone or bedrock. There is much theological discussion about what "this rock" refers to. From a conservative viewpoint, it is often interpreted as the confession of faith that Peter made just prior, acknowledging Jesus as the Messiah. This confession is seen as the bedrock of Christian faith, upon which the church is built.

I will build My church
The term "church" comes from the Greek "ἐκκλησία" (ekklesia), meaning "assembly" or "congregation." This is the first mention of the church in the New Testament, indicating a new community of believers that Jesus Himself will establish. The use of "My" emphasizes ownership and personal investment by Jesus in this community. Historically, this marks the beginning of the Christian church, distinct from the Jewish synagogue.

and the gates of Hades
"Hades" in Greek mythology is the realm of the dead, and in Jewish thought, it is often equated with Sheol, the place of the departed. The "gates" symbolize power and authority. In this context, it suggests the forces of death and evil. From a conservative Christian perspective, this phrase reassures believers that the power of death and evil will not overcome the church.

will not prevail against it
The Greek word for "prevail" is "κατισχύω" (katischuo), meaning to overpower or conquer. This promise from Jesus is a declaration of the church's ultimate victory over evil. Historically, despite persecution and trials, the church has endured and grown, fulfilling this promise. This assurance inspires confidence and hope in believers, affirming that the church, founded on the truth of Christ, will stand firm against all adversities.

(18) Thou art Peter, and upon this rock . . .--It is not easy, in dealing with a text which for many centuries has been the subject-matter of endless controversies, to clear our minds of those "afterthoughts of theology" which have gathered round it, and, in part at least, overlaid its meaning. It is clear, however, that we can only reach the true meaning by putting those controversies aside, at all events till we have endeavoured to realise what thoughts the words at the time actually conveyed to those who heard them, and that when we have grasped that meaning it will be our best preparation for determining what bearing they have upon the later controversies of ancient or modern times. And (1) it would seem clear that the connection between Peter and the rock (the words in the Greek differ in gender, ?????? and ?????, but were identical in the Aramaic, which our Lord probably used) was meant to be brought into special prominence. Now, at last, by this confession of his faith, Peter had risen to the height of his new calling, and was worthy of his new name. (2) Whether he is to be identified with the rock of the next clause is, however, a question on which men may legitimately differ. On the one side there is the probability that in the Aramaic, in which our Lord spoke, there would be no difference between the words in the two clauses; on the other, the possibility that He may have used the Greek words, or that the Evangelist may have intended to mark the distinction which he felt by the use of the two words, which undoubtedly differ in their meaning, ?????? being a "stone" or fragment of rock, while ????? is the rock itself. The Aramaic Cepha, it may be noted, has the former rather than the latter meaning. (3) On the assumption of a distinction there follows the question, What is the rock? Peter's faith (subjective)? or the truth (objective) which he confessed? or Christ Himself? Taking all the facts of the case, the balance seems to incline in favour of the last view. (1.) Christ and not Peter is the Rock in 1Corinthians 10:4, the Foundation in 1Corinthians 3:11. (2.) The poetry of the Old Testament associated the idea of the Rock with the greatness and steadfastness of God, not with that of a man [Deuteronomy 32:4; Deuteronomy 32:18; 2Samuel 22:3; 2Samuel 23:3; Psalm 18:2; Psalm 18:31; Psalm 18:46; Isaiah 17:10; Habakkuk 1:12 (Hebrew)]. (3.) As with the words, which in their form present a parallel to these, "Destroy this temple" (John 2:19), so here, we may believe the meaning to have been indicated by significant look or gesture. The Rock on which the Church was to be built was Himself, in the mystery of that union of the Divine and the Human which had been the subject of St. Peter's confession. Had Peter himself been meant, we may. add, the simpler form, "Thou art Peter, and on thee will I build My Church," would have been clearer and more natural. As it is, the collocation suggests an implied contrast: "Thou art the Rock-Apostle; and yet not the Rock on which the Church is to be built. It is enough for thee to have found the Rock, and to have built on the one Foundation." (Comp. Matthew 7:24.) . . . Verse 18. - And I say also (I also say) unto thee. As thou hast said unto me, "Thou art the Christ," so I say unto thee, etc. Thou art Peter (Πέτρος, Petrus), and upon this rock (πέτρα, petra) I will build my Church. In classical Greek, the distinction between πέτρα and πέτρος is well known - the former meaning "a rock," the latter "a piece of rock," or "a stone." But probably no such distinction is intended here, as there would be none in Aramaic. There is plainly a paronomasia here in the Greek; and, if our Lord spoke in Aramaic, the same play of words was exhibited in Kephas or kepha. When Jesus first called Peter to be a disciple, he imposed upon him the name Cephas, which the evangelist explains to be Peter (John 1:42). The name was bestowed in anticipation of Peter's great confession: "Thou shalt be called." This preannouncement was here fulfilled and confirmed. Upon this passage chiefly the claims of the Roman Church, which for fifteen centuries have been the subject of acrimonious controversy, are founded. It is hence assumed that the Christian Church is founded upon Peter and his successors, and that these successors are the Bishops of Rome. The latter assertion may be left to the decision of history, which fails to prove that Peter was ever at Rome, or that he transmitted his supposed supremacy to the episcopate of that city. We have in this place to deal with the former assertion. Who or what is the rock on which Christ says that he will hereafter build his Church? French Romanists consider it a providential coincidence that they can translate the passage, "Je te disque, Tu es Pierre; et sur cette pierre je batirai," etc.; but persons outside the papal communion are not satisfied to hang their faith on a play of words. The early Fathers are by no means at one in their explanations of the paragraph. Living before Rome had laid claim to the tremendous privileges which it afterwards affected, they did not regard the statement in the light of later controversies; and even those who held Peter to be the rock would have indignantly repelled the assumptions which have been built on that interpretation. The apostolic Fathers seem to have mentioned the passage in none of their writings; and they could scarcely have failed to refer to it had they been aware of the tremendous issues dependent thereon. It was embodied in no Catholic Creed, and never made an article of the Christian faith. We may remark also that of the evangelists St. Matthew alone records the promise to Peter; Mark and Luke give his confession, which was the one point which Christ desired to elicit, and omit that which is considered to concern his privileges. This looks as though, in their view, the chief aim of the passage was not Peter, but Christ; not Peter's pre-eminence, but Christ's nature and office. At the same time, to deny all allusion to Peter in the "rock" is quite contrary to the genius of the language and to New Testament usage, and would not have been so pressed in modern times except for polemical purposes. Three views have been held on the interpretation of this passage.

(1) That Christ himself is the Rock on which the Church should be built.

(2) That Peter's confession of Jesus Christ as Son of God, or God incarnate, is the Rock.

(3) That St. Peter is the rock. . . .

Parallel Commentaries ...

And
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

I
κἀγὼ (kagō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's 2504: To also, I too, but I. From kai and ego; so also the dative case kamoi, and accusative case kame and I, me.

tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you
σοι (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

you
σὺ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

Peter,
Πέτρος (Petros)
Noun - Nominative Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

this
ταύτῃ (tautē)
Demonstrative Pronoun - Dative Feminine Singular
Strong's 3778: This; he, she, it.

rock
πέτρᾳ (petra)
Noun - Dative Feminine Singular
Strong's 4073: A rock, ledge, cliff, cave, stony ground. Feminine of the same as Petros; a rock.

I will build
οἰκοδομήσω (oikodomēsō)
Verb - Future Indicative Active - 1st Person Singular
Strong's 3618: From the same as oikodome; to be a house-builder, i.e. Construct or confirm.

My
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

church,
ἐκκλησίαν (ekklēsian)
Noun - Accusative Feminine Singular
Strong's 1577: From a compound of ek and a derivative of kaleo; a calling out, i.e. a popular meeting, especially a religious congregation.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[the] gates
πύλαι (pylai)
Noun - Nominative Feminine Plural
Strong's 4439: A gate. Apparently a primary word; a gate, i.e. The leaf or wing of a folding entrance.

of Hades
ᾅδου (hadou)
Noun - Genitive Masculine Singular
Strong's 86: Hades, the unseen world. Properly, unseen, i.e. 'Hades' or the place of departed souls.

will not prevail against
κατισχύσουσιν (katischysousin)
Verb - Future Indicative Active - 3rd Person Plural
Strong's 2729: To prevail against, overpower, get the upper hand. From kata and ischuo; to overpower.

it.
αὐτῆς (autēs)
Personal / Possessive Pronoun - Genitive Feminine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Gospels: Matthew 16:18 I also tell you that you (Matt. Mat Mt)