All of the following quotations are from Protestant biblical scholars:

William Hendriksen


Professor of New Testament Literature at Calvin Seminary

New Testament Commentary: Exposition of the Gospel According to Matthew


(Grand Rapids, MI: Baker, 1973), page 647
JPK page 14

The meaning is, "You are Peter, that is Rock, and upon this rock, that is, on you, Peter I will build my church." Our Lord, speaking Aramaic, probably said, "And I say to you, you are Kepha, and on this kepha I will build my church." Jesus, then, is promising Peter that he is going to build his church on him! I accept this view.

Gerhard Maier


Leading conservative evangelical Lutheran theologian

"The Church in the Gospel of Matthew: Hermeneutical Analysis of the Current Debate"
Biblical Interpretation and Church Text and Context


(Flemington Markets, NSW: Paternoster Press, 1984), page 58
JPK pages 16-17

Nowadays a broad consensus has emerged which — in accordance with the words of the text — applies the promise to Peter as a person. On this point liberal (H. J. Holtzmann, E. Schweiger) and conservative (Cullmann, Flew) theologians agree, as well as representatives of Roman Catholic exegesis.

Donald A. Carson III


Baptist and Professor of New Testament at Trinity Evangelical Seminary
(two quotations from different works)

The Expositor's Bible Commentary: Volume 8 (Matthew, Mark, Luke)


(Grand Rapids, MI: Zondervan, 1984), page 368
JPK pages 17-18

Although it is true that petros and petra can mean "stone" and "rock" respectively in earlier Greek, the distinction is largely confined to poetry. Moreover the underlying Aramaic is in this case unquestionable; and most probably kepha was used in both clauses ("you are kepha" and "on this kepha"), since the word was used both for a name and for a "rock". The Peshitta (written in Syriac, a language cognate with Aramaic) makes no distinction between the words in the two clauses. The Greek makes the distinction between petros and petra simply because it is trying to preserve the pun, and in Greek the feminine petra could not very well serve as a masculine name.

Zondervan NIV Bible Commentary

New Testament, vol. 2


(Grand Rapids, MI: Zondervan, 1994), page 78
JPK page 18

The word Peter petros, meaning "rock" (Gk 4377), is masculine, and in Jesus' follow-up statement he uses the feminine word petra (Gk 4376). On the basis of this change, many have attempted to avoid identifying Peter as the rock on which Jesus builds his church. Yet if it were not for Protestant reactions against extremes of Roman Catholic interpretations, it is doubtful whether many would have taken "rock" to be anything or anyone other than Peter.

John Peter Lange


German Protestant scholar

Lange's Commentary on the Holy Scriptures: The Gospel According to Matthew, vol. 8


(Grand Rapids, MI: Zondervan, 1976), page 293
JPK page 19

The Saviour, no doubt, used in both clauses the Aramaic word kepha (hence the Greek Kephas applied to Simon, John i.42; comp. 1 Cor. i.12; iii.22; ix.5; Gal. ii.9), which means rock and is used both as a proper and a common noun.... The proper translation then would be: "Thou art Rock, and upon this rock", etc.

John A. Broadus


Baptist author
(two quotations from the same work)

Commentary on the Gospel of Matthew


(Valley Forge, PA: Judson Press, 1886), pages 355-356
JPK page 20

Many insist on the distinction between the two Greek words, thou art Petros and on this petra, holding that if the rock had meant Peter, either petros or petra would have been used both times, and that petros signifies a separate stone or fragment broken off, while petra is the massive rock. But this distinction is almost entirely confined to poetry, the common prose word instead of petros being lithos; nor is the distinction uniformly observed.

But the main answer here is that our Lord undoubtedly spoke Aramaic, which has no known means of making such a distinction [between feminine petra and masculine petros in Greek]. The Peshitta (Western Aramaic) renders, "Thou are kipho, and on this kipho". The Eastern Aramaic, spoken in Palestine in the time of Christ, must necessarily have said in like manner, "Thou are kepha, and on this kepha".... Beza called attention to the fact that it is so likewise in French: "Thou art Pierre, and on this pierre"; and Nicholson suggests that we could say, "Thou art Piers (old English for Peter), and on this pier."

J. Knox Chamblin


Presbyterian and New Testament Professor
Reformed Theological Seminary

"Matthew"
Evangelical Commentary on the Bible


(Grand Rapids, MI: Baker, 1989), page 742
JPK page 30

By the words "this rock" Jesus means not himself, nor his teaching, nor God the Father, nor Peter's confession, but Peter himself. The phrase is immediately preceded by a direct and emphatic reference to Peter. As Jesus identifies himself as the Builder, the rock on which he builds is most naturally understood as someone (or something) other than Jesus himself. The demonstrative this, whether denoting what is physically close to Jesus or what is literally close in Matthew, more naturally refers to Peter (v. 18) than to the more remote confession (v. 16). The link between the clauses of verse 18 is made yet stronger by the play on words, "You are Peter (Gk. Petros), and on this rock (Gk. petra) I will build my church". As an apostle, Peter utters the confession of verse 16; as a confessor he receives the designation this rock from Jesus.

Craig L. Blomberg


Baptist and Professor of New Testament
Denver Seminary

The New American Commentary: Matthew, vol. 22


(Nashville: Broadman, 1992), pages 251-252
JPK pages 31-32

Acknowledging Jesus as The Christ illustrates the appropriateness of Simon's nickname "Peter" (Petros = rock). This is not the first time Simon has been called Peter (cf. John 1:42), but it is certainly the most famous. Jesus' declaration, "You are Peter", parallels Peter's confession, "You are the Christ", as if to say, "Since you can tell me who I am, I will tell you who you are." The expression "this rock" almost certainly refers to Peter, following immediately after his name, just as the words following "the Christ" in v. 16 applied to Jesus. The play on words in the Greek between Peter's name (Petros) and the word "rock" (petra) makes sense only if Peter is the rock and if Jesus is about to explain the significance of this identification.

David Hill


Presbyterian minister and Senior Lecturer in the Department of Biblical Studies
University of Sheffield, England

"The Gospel of Matthew"
The New Century Bible Commentary


(London: Marshall, Morgan & Scott, 1972), page 261
JPK page 34

On this rock I will build my church: the word-play goes back to Aramaic tradition. It is on Peter himself, the confessor of his Messiahship, that Jesus will build the Church. The disciple becomes, as it were, the foundation stone of the community. Attempts to interpret the "rock" as something other than Peter in person (e.g., his faith, the truth revealed to him) are due to Protestant bias, and introduce to the statement a degree of subtlety which is highly unlikely.

Suzanne de Dietrich


Presbyterian theologian

The Layman's Bible Commentary: Matthew, vol. 16


(Atlanta: John Knox Press, 1961), page 93
JPK page 34

The play on words in verse 18 indicates the Aramaic origin of the passage. The new name contains a promise. "Simon", the fluctuating, impulsive disciple, will, by the grace of God, be the "rock" on which God will build the new community.

Donald A. Hagner


Fuller Theological Seminary

Matthew 14-28
Word Biblical Commentary, vol. 33B


(Dallas: Word Books, 1995), page 470
JPK pages 36-37

The natural reading of the passage, despite the necessary shift from Petros to petra required by the word play in the Greek (but not the Aramaic, where the same word kepha occurs in both places), is that it is Peter who is the rock upon which the church is to be built.... The frequent attempts that have been made, largely in the past, to deny this in favor of the view that the confession itself is the rock... seem to be largely motivated by Protestant prejudice against a passage that is used by the Roman Catholics to justify the papacy.

The credit for research into the sources quoted here belongs to the authors of Jesus, Peter & the Keys: a Scriptural Handbook on the Papacy, by Scott Butler, Norman Dahlgren, and David Hess, © 1996 by the authors, ISBN # 1-882972-54-6