witness of Torah for than 1,300 years by the time Y‘shua arrived. By this point, Y‘shua had already
performed many miracles, so there was no need for more.
It should be noted that His miracles alone did not attest to Him being the Messiah. In fact, the Torah warns
not to blindly follow anyone who can perform miracles, saying that such miracles must support the revealed
will of YHWH as found in the Torah.
16:11-12 The doctrine of the Pharisees and of the Sadducees
―(11) How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of
the leaven of the Pharisees and of the Sadducees? (12) Then understood they how that he bade them not
beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees‖
As discussed already, the legalistic Pharisees and Saducees had corrupted the truth of YHWH's Torah
through their own self-righteousness and the creation of laws that contradicted Torah.
16:13-16 Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the
prophets―(13) When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men
say that I the Son of man am? (14) And they said, Some say that thou art John the Baptist: some, Elias;
and others, Jeremias, or one of the prophets. (15) He saith unto them, But whom say ye that I am? (16)
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.‖
It is interesting to note that three deceased individuals are noted here (even more if you count "one of the
prophets"). There were (and still are) beliefs in Judaism regarding resurrection, as well as the idea of the
"spirit" of someone resting on another (i.e., Elijah's spirit onto Elias, Moses' spirit onto the elders). The point
is being made here and in the following verse is that the people – though they knew Y‘shua was a significant
person – did not have the clear understanding yet that He was the promised Messiah.
16:17 Flesh and blood hath not revealed it unto thee, but my Father which is in heaven―And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not
revealed it unto thee, but my Father which is in heaven.‖
Peter was given insight that others did not yet have. In chapter 13, Y‘shua had said that there were those
who would receive special understanding of the mysteries of the Kingdom of YHWH that others did not yet
have. Peter's revelation is one of those moments. Obviously, this was a "benefit" of following the Messiah
directly. The twelve "apostles" (as they are usually called) do seem to merit a special place in the Kingdom
(Rev 21:14). The revelation Peter received is the gift of prophecy. (See notes to verse 18 below.)
16:18 Upon this rock I will build my church; and the gates of hell shall not prevail against it―And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of
hell shall not prevail against it.‖
In order to understand what Y‘shua said and did, however, we must return these words to their context; to
Second-Temple Judaism and the life and practices of First Century Israeli Jewry. We cannot understand
these words if we transplant them into Gentile soil, for they were spoken by a Jew in the land of the Jews to
no one but Jews. Only when we return to this place, this people, and this time can we truly comprehend the
meaning and function of the true ―church‖ (ekklesia/qehillah).
As mentioned earlier, the word ―church" is not in Scripture and represents a theology based on the concept
that YHWH replaced Israel's faith with a new one ("the Church") and that the Torah is no longer the standard
to live by. Y‘shua is saying that the type of revelation that Peter received (that comes by humility and
submission to the Torah) is the essence of what "faith" in Him is all about. This is the part of the gift of
prophecy discussed in chapter 14.
Theological Analysis
The term ―church‖ is both very familiar and very misunderstood, generally at the same time. What is the
church, who are a part of it, when did it begin, where does it exist, how does it operate, and why does it
exist? These are the questions of ecclesiology, the study of the church. Does the church make believers or