Your post is difficult for me to follow, because I'm not sure what you're actually conveying, what your main point is or what part (if any) of my post you disagree with, but yes, let's keep things in context:
Matthew 16:13-20. It's a new section beginning when Jesus came into the coasts of Caesarea Philippi. The word "it" seen in brackets below does not appear in the text but is added into the English translations for reading clarity's sake:
"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? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
He saith unto them, But whom say ye that I am?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed (it) unto thee, but my Father which is in heaven.
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.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ."
The word "it" does not appear in the text in Matthew 16:17 so should not even be spoken of. It's quite obvious that Jesus simply told Peter that he had not received the knowledge of who Jesus is by seeing Jesus, or through the human perception of the senses, and no man had told Peter this, therefore Peter did not believe merely by sight that Jesus is the Messiah and the Son of God, because as Jesus said, Peter had received the witness from God, Whom Jesus taught us is Spirit.
The above is quite obvious from the context and it's not even necessary IMO to state the obvious, unless of course stating the obvious is needed by someone to produce an argument immediately afterwards for an entirely different understanding of the text which is not inherent or implied in the text.
I agree with the Barnes commentary (which I will quote below) because I believe his commentary makes total sense, is based on facts, and though his commentary on this passage sticks to the passage and therefore says nothing about the authority being taken away from the chief priests and pharisees, the fact that the keys to 'the kingdom of heaven' were given to Peter shows that the authority and position of the Old Testament scribes, lawyers, priests and pharisees was taken taken away from them by virtue of the fact that the keys were given to Peter, a lowly fisherman, and to the other apostles, since both groups could not hold the keys, but only one of the two groups could hold the keys:
OPEN QUOTE Barnes Commentary
"Verse 19. And I will give unto thee, etc. A key is an instrument for opening a door. He that is in possession of it has the power of access, and has a general care and administration of a house.
Hence, in the Bible, a key is used as a symbol of superintendence, an emblem of power and authority. See Isa 22:22; Rev 1:18, 3:7.
The kingdom of heaven here means, doubtless, the church on earth, Mt 3:2. When he says, therefore, he will give him the keys of the kingdom of heaven, he means that he will make him the instrument of opening the door of faith to the world--the first to preach the gospel to both Jews and Gentiles. This was done, Acts 2:14-36, 10:1.
The "power of the keys" was given to Peter alone solely for this reason; the power of "binding and loosing" on earth was given to the other apostles with him. See Mt 18:18. The only pre-eminence, then, that Peter had, was the honour of first opening the doors of the gospel to the world.
Whatsoever thou shalt bind, etc. The phrase to bind and to loose was often used by the Jews. It meant to prohibit and to permit. To bind a thing was to forbid it; to loose it, to allow it to be done. Thus they said about gathering wood on the sabbath day. "The school of Shammei binds it"--i, e. forbids it; "the school of Hillel looses it"--i. e. allows it. When Jesus gave this power to the apostles, he meant that whatsoever they forbid in the church should have Divine authority; whatever they permitted, or commanded, should also have Divine authority--that is, should be bound or loosed in heaven, or meet the approbation of God.
They were to be guided infallibly in the organization of the church,
(1.) by the teaching of Christ, and
(2.) by the teaching of the Holy Spirit.
This does not refer to persons, but to things--"whatsoever," not whosoever. It refers to rites and ceremonies in the church. Such of the Jewish customs as they should forbid were to be forbidden; and such as they thought proper to permit were to be allowed. Such rites as they should appoint in the church were to have the force of Divine authority. Accordingly, they forbid circumcision and the eating of things offered to idols, and strangled, and blood, Acts 15:20. They founded the church, and ordained its rites, as of Divine authority.
(u) "whatsoever thou" Mt 18:18"
END QUOTE of Barnes Commentary.
So therefore whatever I said regarding the fact that the kingdom was taken away from those who had until Jesus' time been the ones with the authority (ie the vinedressers in the Lord's parable), and given to the apostles instead, remains true. The Bible does not teach us that the kingdom was taken away from the Jews and given to the Gentiles, as though race mattered to God and as though God is a respecter of persons. The parable of the Lord regarding the wicked vinedressers was referring to the scribes, lawyers, chief priests and pharisees - the religious authority of Israel. The passage even tells us that when the Lord said these things, they knew He was talking of them. It had nothing to do with Jews and Gentiles but with who had the authority of God, who this authority was going to be taken away from, and who it was going to be given to, and as the Holy scriptures tell us, the kingdom of God was taken away from the wicked vinedressers and handed to those whom the Lord Jesus Christ appointed ie, the apostles, who were all Jews.