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Bibles to Matthew chapter 16. 
Don't want to forget. All right, Matthew chapter 16, 
I'll read verses 13 to 20, and then we'll look at verses 13 
to 18. So verse 13, when Jesus came 
to the region of Caesarea Philippi, he asked his disciples saying, 
who do men say that I the son of man am? So they said, some 
say John the Baptist, some Elijah, and others Jeremiah or one of 
the prophets. He said to them, but who do you 
say that I am? Simon Peter answered and said, 
you are the Christ, the son of the living God. Jesus answered 
and said to him, blessed are you, Simon Bar-Jonah, for flesh 
and blood has not revealed this to you, but my father who is 
in heaven. And I also say to you that you 
are Peter, and on this rock I will build my church, and the gates 
of Hades shall not prevail against it. and I will give you the keys 
of the kingdom of heaven, and whatever you bind on earth will 
be bound in heaven, and whatever you loose on earth will be loosed 
in heaven.' Then he commanded his disciples that they should 
tell no one that he was Jesus the Christ. From that time, Jesus 
began to show to his disciples that he must go to Jerusalem 
and suffer many things from the elders and chief priests and 
scribes and be killed and be raised the third day. And Peter 
took him aside and began to rebuke him, saying, Far be it from you, 
Lord. This shall not happen to you. 
But he turned and said to Peter, Get behind me, Satan. You are 
an offense to me, for you are not mindful of the things of 
God, but the things of men. Amen. Well, tonight I thought 
we would look at this familiar passage. I have preached on it 
several times. I think it's an encouraging passage, 
not only in terms of the triumph and victory of the church, but 
as well to educate us on what the church is. I think there's 
a lot of misunderstanding relative to church and churchmanship. 
And I think that if we get Jesus' instruction, it will go a long 
way to help us in both of those, in a proper appreciation for 
the church and conduct as church men in the life of God's church. Well, I want to look first at 
the question concerning Christ's identity in verses 13 to 15, 
secondly, the confession concerning His person in verses 16 and 17, 
and then thirdly, the declaration concerning His church in verse 
18. But notice first, with reference 
to the question concerning His identity, 13a tells us they're 
in the region of Caesarea Philippi, that's way up north, in the land 
of Israel, and then he asks the disciples a very pointed question. Who do men say that I, the Son 
of Man, am? In other words, what's the prevailing 
sort of consensus among the people concerning the identity of our 
Lord Jesus Christ? We see what they respond there. 
They say, some say John the Baptist, some Elijah, and others Jeremiah 
or one of the prophets. So those who had not confessed 
him as the Christ nevertheless saw something different about 
him. They saw something interesting 
about him. They saw that he perhaps was 
in fact a prophet along the lines of an Elijah or Jeremiah or one 
of the other prophets. And so the prevailing consensus 
was that he was somebody special, but not everybody was certain 
as to who he was. And of course, he is the Messiah 
of God, he is the Anointed One, and the fact that Jesus uses 
that title, Son of Man, I think he uses it conscientiously in 
light of Daniel 7, 13 and 14. So it's an exalted title. It's not simply to underscore 
his humanity, though he does assume our humanity, but it underscores 
his divinity as well. So then he moves from a general 
consensus to the disciples in particular. Notice what he says 
in verse 15. He said to them, but who do you 
say that I am? So he asks first about those 
outside, and they give the response. Some say John the Baptist, some 
Elijah, others Jeremiah or one of the prophets. But then he 
narrows it down to the disciple group, to those immediate ones 
that are following him, the apostles. So he said to them, who do you 
say that I am? Now, Simon Peter steps up under 
the confession concerning his person in verses 16 and 17. And oftentimes, in Matthew's 
Gospel, Simon Peter does function as the spokesman for the disciple 
group. You see that in 15.15, 16.22, 
17.4, 17.24 and 25, 18.21 and 19.27. So certainly there is a priority 
about Peter, at least in terms of being a spokesman. There's 
a priority about Peter as well on the day of Pentecost, as it 
is him that stands up to preach the gospel. Additionally, he 
is the first disciple called by Christ to follow him in Matthew 
4, 18-20. He's the first named as an apostle 
in chapter 10, verses 2-4. There's nothing wrong to maintain 
some degree of priority in Peter. When you look at the book of 
Acts, the spotlight in the first half of the book is conspicuously 
on Peter. Now, in the latter half, it's 
certainly on the apostle Paul as the apostle to the Gentiles, 
but there is a priority about Peter. Peter, James, and John 
were the three closest to Jesus out of the 12. Again, nothing 
wrong with that. And so this idea of a priority 
of Peter is not a problem for a Protestant. Even if the Roman 
Catholic Church didn't sort of finagle this particular passage, 
we should not shy away from maintaining some degree of priority with 
reference to the Apostle Peter. Spurgeon makes this observation 
concerning the Roman Catholic view of potpourri. He said, if 
there had been no Romanists to twist this passage, it would 
have presented no difficulty. I argue that it doesn't present 
any difficulty anyway. The fact that Jesus does what 
Jesus does with reference to Simon Peter is very clear in 
the context. It does not establish the papal 
office. It does not establish a succession 
of popes. That is something theological 
or ecclesiastical read into the passage by the Roman Catholic 
Church. So he's the spokesman. Notice 
the nature of his confession. So Jesus says, who do you say 
that I am? So Simon Peter answered and said, 
you are the Christ, the son of the living God. Now, Christ here 
is the Greek equivalent of the Hebrew Messiah. And both terms 
simply mean anointed one. And anointed one in the Hebrew 
mind would suggest kingship, it would suggest royalty, it 
would suggest supremacy. And all these things are fitting 
and appropriate as a title for our Lord Jesus Christ. The Old 
Testament prophesied the Anointed One who would come to save His 
people from their sins. In fact, turn to Matthew chapter 
1. In the genealogy of our Lord 
Jesus Christ, we see that specific emphasis. Notice in chapter 1, 
excuse me, at verse 16. "'And Jacob begot Joseph, the 
husband of Mary, "'of whom was born Jesus, who is called Christ.'" 
And then in verse 21, we have that familiar saying, "'And she 
will bring forth a son, "'and you shall call his name Jesus, 
"'for he will save his people from their sins.'" So there was 
this messianic expectation on the part of old covenant Israel. It had come to a bit of a fever 
pitch in the first century. Remember, there had been about 
a 400-year period of silence since the final prophet Malachi 
writes. And so in the midst of this quiet, 
in the fullness of the time, God sent forth His Son, born 
of a woman, born under the law, to redeem those under the law. 
He assumes our humanity. He dwells among us. He engages 
in public ministry. And here He specifically asks 
His disciples, who do you say that I am? And Simon Peter answers 
and says, you are the Christ. That is a wonderful statement, 
a wonderful confession on the part of Peter. But he goes on 
to say, the son of the living God. So you are the Christ, that 
is the son of the living God. Now, the previous instances where 
Christ is called son of God in Matthew's gospel up to this point, 
you can turn back to chapter two. Matthew chapter 2, the application 
of an Old Testament prophecy applied to our Lord Jesus Christ. So in Matthew 2.15, and there 
was and was there until the death of Herod that it might be fulfilled 
which was spoken by the Lord through the prophet saying, out 
of Egypt I called my son. As well, in chapter 3, at the 
baptism of our Lord Jesus Christ, the Father expresses the reality 
that Jesus is His Son. Notice in 3.17, And suddenly 
a voice came from heaven, saying, This is my beloved Son, in whom 
I am well pleased. He's acknowledged by the devil 
as being the Son of God in Matthew 4, verses 1-11. That's the predicate 
for the particular temptations that he uses on our Lord Jesus 
Christ. As well, he's recognized as the 
Son of God by the demoniacs in Matthew 8, specifically at verse 
29. And suddenly they cried out, 
saying, What have we to do with you, Jesus, you Son of God? Have you come here to torment 
us before the time? And then in chapter 14, he is 
recognized by the disciples as the Son of God. So Matthew 14 
at verse 33. Then those who were in the boat 
came and worshiped him, saying, Truly you are the Son of God. So when we come to this formal 
sort of confession, this announcement on the part of Simon Peter, it 
combines these terms. You are the Christ, the son of 
the living God, the Lord's relation to the father. He's the son of 
God, not the way that we are the son of God. We are the son 
of God by adoption. We are the son of God by grace. 
The Lord Jesus is the only begotten son of God by nature. He is one 
being with the father through whom all things are made. So 
when Peter confesses you are the Christ, the Son of the Living 
God, the fact that he's the Son of the Living God is different 
than the relation that we bear to the Father. Again, it's by 
virtue of the same assets, by virtue of the same substance, 
by virtue of that reality, that he is consubstantial with the 
Father. And interestingly, if you go 
back to the book of 2 Samuel 7, I think that this is a key 
passage to help us understand what's going on in Matthew 16. 
Now in 2 Samuel chapter 7, we have what's called the Davidic 
Covenant. And in that Davidic covenant, you have David wanting 
to build a house for God. David has vanquished his enemies, 
David has secured the kingdom, David has enjoyed or beginning 
to enjoy a bit of peace from all of the mayhem and the war 
and the chaos that he's engaged in. So now he's in his mansion, 
he's dwelling in his mansion, and he's musing on the fact that 
Yahweh has only a tent. And so David wants to build a 
house for God, a more permanent structure, move from tabernacle 
to temple. So basically, God says, no, it's 
not going to be you, it's going to be a son. It's going to be 
a son that comes from your loins that is going to build a house 
for me. God says, however, he will build a house of David, 
basically referring to a kingly succession, a dynasty. So from 
David's seed, there will be a son of God that will build a house 
for God. Notice in 2 Samuel 7, 12. When 
your days are fulfilled and you rest with your fathers, I will 
set up your seat after you, who will come from your body, and 
I will establish His kingdom. He shall build a house for My 
name." Don't miss the connection in the Davidic covenant with 
Matthew 16. There you have a son of God who 
is building the house of God. and upon this rock I will build 
my church." This is the fruition, the realization, the application 
of Davidic covenant in that Jesus, the Son of God, is building a 
house for God, and that house for God is the church of the 
Lord Christ. Notice in verse 13, "...he shall 
build a house for my name. I will establish the throne of 
his kingdom forever. I will be his father and he shall 
be my son. If he commits iniquity, I will 
chasten him with the rod of man and with the blows of the sons 
of man." Now that is not a reference to Jesus. From David comes Solomon. From Solomon comes Rehoboam. 
From Rehoboam, again, comes a succession of Davidic kings. So as far as 
those men were concerned, if they commit iniquity, they will 
be chastened. But it will never be the case, 
as was the case with Saul, where the kingdom would be stripped 
away from Saul, never to be had again. It's going to stay in 
the Davidic line. It's going to find its terminus 
in our Lord Jesus Christ, that pinnacle of the Son of God who 
builds a house for God. Notice in verse 15, "...but my 
mercy shall not depart from him, as I took it from Saul, whom 
I removed from before you." When you read 1 and 2 Samuel, you 
read 1 and 2 Kings, you will notice that, with reference to 
the line of David, with reference to the kings of Judah, it's not 
the case that they are fully extinguished. There's always 
that remnant, there is always that succession, that again, 
finds its terminus in that son of David, the Lord Jesus Christ. And then verse 16, in your house 
and your kingdom shall be established forever before you, your throne 
shall be established forever. So I think that's what's going 
on in terms of our Lord Jesus Christ, who is the confessed 
Son of God, who promises to build the church, to build the house 
of God for His glory and for the good of His people. But one 
final note in terms of the confession of Peter. So verse 16, you are 
the Christ, the Son, and then he says, of the living God. That's 
language that is very common in the Old Testament, especially 
when contrasting him with dead idols. So when the Old Testament 
speaks of the living God, when the New Testament speaks of the 
living God, there's a contrast there between the true God and 
the dead idols of men. Sort of like Psalms 115 and 135. 
When the psalmist mocks the idols of the nations. They have eyes, 
but they don't see. They have ears, but they don't 
hear. They have mouths, but they don't talk. They have noses, 
but they don't smell. He is mocking them because they're 
dead. They're not the true and the 
living God. A unique thing about our God, 
the real God, is that He is, in fact, living. All of the idols 
of man are dead. So then notice, on the heels 
of this confession, Jesus pronounces a beatitude upon Peter. Verse 
17, Jesus answered and said to him, Blessed are you, Simon Bar-Jonah, 
for flesh and blood has not revealed this to you, but my Father who 
is in heaven. So there are beatitudes pronounced 
by Jesus in the Sermon on the Mount in Matthew 5, 3 to 12. Beatitude simply means the pronouncement 
of blessedness or happiness upon a particular subject or object, 
rather. We see another beatitude in Matthew 
13 at verse 16, and here specifically, Blessed are you, Simon Bar-Jonah. Happy are you. In other words, 
it's a good thing to confess that Jesus Christ is, or that 
Jesus is the Christ, the Son of the living God. There's happiness 
in that confession. There's blessedness in that confession. There's joy in that confession. 
Look around at the world today. The persons that don't make that 
confession are not happy people. They're not blessed people. They're 
wicked people. They're godless people. They're 
the people that have no joy. But for the people of God who 
have seen Jesus as the Christ, the Son of the living God, those 
are the ones who are truly blessed. Those are the ones who have joy. 
Those are the ones who have happiness. Now notice, in terms of this 
pronouncement of blessing, or this beatitude, it's not because 
Peter is smarter than the other disciples. It's not because Peter 
memorized more of the Old Testament than did the other disciples. 
Peter is not rewarded here for showing exemplary wisdom. Peter, 
rather, is the subject of God's sovereign grace. Notice the nature 
of the pronouncement. Blessed are you, Simon Barjona, 
for flesh and blood has not revealed this to you, whether it be your 
father, your mother, your grandparents, your synagogue rabbi, or you 
in your own study. It's not owing to your diligence. It's not owing to any other human 
vehicle, but rather it's owing to my Father who is in heaven. 
In other words, for persons to make this confession that Jesus 
is the Christ, the Son of the living God, they must know the 
sovereign grace of our blessed God. Turn to 1 Corinthians 12, 
where you see something of that in terms of this confession of 
the lordship of our blessed Savior. 1 Corinthians chapter 12, specifically 
at verse 3, Therefore I make known to you that no one speaking 
by the Spirit of God calls Jesus accursed, and no one can say 
that Jesus is Lord except by the Holy Spirit. Now there may 
be a cognitive approach, there may be a sort of a historical 
or a temporary faith wherein someone might conclude or deduce 
that yes, as far as the data is concerned, Jesus is the Christ, 
he is the son of the living God. But the blessedness and the joyfulness 
is when it moves from that simple cognition to experimental or 
experiential faith. to a laying hold of it, to receiving 
it by God's grace, and that's precisely what's in view here. 
Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed 
this to you, but my Father who is in heaven. The knowledge does 
not come from man. Now, it does in terms of instruction. 
It does in terms of preaching and teaching and Bible study 
and that sort of thing. The revelation of the glory of 
Jesus Christ comes from the Father. Turn back to Matthew chapter 
11. Matthew chapter 11. Prior to saying, come to me, 
all you who are weary and heavy laden, Jesus underscores this 
reality, that it's the Father who reveals the glory of the 
Son. Notice in 11.25, at that time Jesus answered and said, 
I thank you, Father, Lord of heaven and earth, that you have 
hidden these things from the wise and prudent and have revealed 
them to babes. So it's God who hides, it's God 
who reveals. It's God who judicially hardens, 
and it's God who graciously enlightens. Even so, Father, for so it seemed 
good in your sight. All things have been delivered 
to me by my Father, and no one knows the Son except the Father. 
Nor does anyone know the Father except the Son, and the one to 
whom the Son wills to reveal Him. I think it's a wrong reading 
to conclude, therefore, that then that means there's no hope. 
God's purpose is to save a great multitude that no man can number. 
When you see that intimacy in terms of relation between the 
Father and the Son in verse 27, and you see the necessity of 
the Father revealing the Son, and vice versa, Son revealing 
the Father, remember that they are in unison for that very purpose. God is in Christ, reconciling 
the world to Himself. passages that underscore the 
absolute sovereignty of God. For whatever reason, we oftentimes 
conclude that that means it's hopeless for the sinner. I would 
argue that it's hopeful for the sinner because God's purpose 
is the revelation of His Son to a multitude that no man can 
number. It is the foundation of God's 
sovereignty that is the basis for evangelistic enterprise. 
It is the graciousness of God and the revelation of who Jesus 
is that's the very fire that sets the stage for us to go and 
preach the gospel for sinners to come to the Lord Jesus Christ. 
So don't let these statements concerning divine sovereignty 
ever lessen the emphasis on the free offer of the gospel. It's 
just the opposite. It's that sovereignty which is 
the basis for the verse 28 in Matthew 11. Come to me, all you 
who are weary and heavy laden. Jesus doesn't argue, well, there's 
only this intimacy between me and the Father and just the ones 
that he's going to reveal. It's on that basis that he says, 
come to me, all you who are weary and heavy laden. What's the implication? 
The Father's in the business of revealing the Son. The Son 
is in the business of revealing the Father. That's the grand 
purpose. In the fullness of the time, 
God sent forth His Son, born of a woman, born under the law, 
to redeem those under the law. The whole Bible is the record 
of God in Christ reconciling the world to Himself, that we 
would take sovereignty passages and then use them against evangelism 
or against gospel preaching is absolutely ludicrous. That's 
the foundation for gospel preaching. So then notice the declaration 
concerning his church in verse 18. First, he gives more revelation 
to Peter. So verse 17, blessed are you, 
Simon Barjona, for flesh and blood has not revealed this to 
you, but my Father who is in heaven. And I also say to you, 
in addition to the revelation that you've had, that you confess 
that I am the Christ, the Son of the living God, I am going 
to give you more information, and this time, it's going to 
be focused primarily on my church. I also say to you that you are 
Peter, and on this rock I will build my church, and the gates 
of Hades shall not prevail against it." The Lord had previously 
called Simon Peter in John 1, 42, and here he explains the 
significance. The Lord pronounced Peter blessed, 
verse 17, because the Father revealed that Jesus is the Christ, 
the Son of the living God, to him. And then, he says specifically, 
on this rock. Peter means rock. Of course, 
the Roman Catholic Church has said, Peter is the rock, the 
foundation, the Pope, upon which the Church is built. We're going 
to look at that in just a moment, but before that, what is the 
Church? The Church is used three times 
in the Gospels. here in Matthew. Once here, and 
then twice in Matthew 18 at verse 17. And I would suggest that 
here in chapter 16, we're dealing with what we might call the universal 
church. The people of God, the elect 
of God, through all ages, from every tribe, tongue, people, 
and nation. The concept of universal or invisible 
church, the idea being is that God has his people in this world 
that are his church. That's the concept of universal 
church. Some Baptists balk at the concept 
of universal church. Some Baptists struggle with that. 
There's some that suggest that the only church there is in the 
Bible is the local church. I would suggest that that's exactly 
the opposite as to what Jesus is doing in verse 18. I will build my church comprehensively, 
universally, invisibly, every tribe, every tongue, every people, 
every nation, every epoch, every era, every group, every time 
frame. He's talking about the comprehensive 
building of the people of God. Chapter 18, specifically in verse 
17, local church. If he refuses to hear them, tell 
it to the church. But if he refuses even to hear 
the church, let him be to you like a heathen and a tax collector. 
If we discipline somebody, we don't put it on Facebook. We 
don't tell the universal church. We tell the local church, the 
church that that person is a member of. So there is an obvious distinction 
in chapters 16 and 18. Sameness in terms of the church 
as the people of God, but chapter 16, universal, comprehensive, 
chapter 18, particular and local. So back to chapter 16. The word 
church is used three times in the Gospels, once here and twice 
in Matthew 18. Now the English word church is 
related to the Scottish and as well Dutch and German, Kirk. And it's related to a Greek word 
that appears twice in the New Testament. In 1 Corinthians 11, 
verse 20, and then Revelation 1, verse 10. And it's the Greek 
word kuryakon. This is where we get Kirk, right? Sounds very similar. Kuryakon 
means that which belongs or pertains to the Lord. that which belongs 
or pertains to the Lord. And the two instances that it 
comes up is very intriguing. 1 Corinthians 11 20, the Lord's 
Supper. God owns the dinner that you 
had tonight. God owns the breakfast that you're 
going to have tomorrow. but there is a supper that is 
specifically identifiable as pertaining to the Lord. It's 
the Lord's Supper. It's the sacrament of the Church 
in which God in His grace serves us those elements to cause us 
to reflect in a special way upon the broken body and shed blood 
of our Lord Jesus Christ. The other instance is in Revelation 
1.10. That which pertains or belongs 
especially to the Lord there is a day. Again, God owns today, 
which is Wednesday. He owns tomorrow, which is Thursday. But there is a sense wherein 
He owns Sunday as a day that pertains especially to Him. It 
belongs to Him. So the kirk, or church, refers 
to that kuriakon. The Greek word translated church 
is ekklesia. And it is common to define ekklesia 
from its etymology, the called-out ones. But that's not the best 
way to interpret ekklesia. Ekklesia corresponds to the Hebrew 
kahal, which means assembly, convocation, congregation. It is the people of God. Now, 
with reference to the Greek term ecclesia, R.T. Frantz says it 
never denotes a physical structure in the New Testament, but always 
a community of people. The New Temple is not a building 
of literal stones, but consists of living stones. Now having 
said that, what we noticed during COVID was when we were harangued 
with the idea that you don't need a building in which to worship. 
No, the church is the people of God, but the people of God 
don't like to get rained on. The people of God like to get 
out of the wind and the cold. So the people of God oftentimes 
use buildings to house their church services. So no, the church 
isn't a building, but the people of God who are the church like 
buildings because that's just the way it is in the 21st century. 
So, this is kind of where we're going with reference to church. 
Universal, chapter 16. Local, chapter 18. And then, 
of course, the New Testament epistles. Paul writes to the 
Corinthians. Paul writes to the Ephesians. 
Paul writes to the Colossians. The seven churches in Asia Minor 
in chapters 2 and 3. Those are specific local churches, 
and the angel in those specific local churches is most likely 
the bishop, or the elder, or the overseer, or the pastor in 
that particular church. So there is this concept, universal, 
local. Our confession follows the same 
trajectory in chapter 26. Now, when we look at this statement 
in verse 18, and I also say to you that you are Peter, and on 
this rock I will build my church, and the gates of Hades shall 
not prevail against it. What is the foundation of the 
church? Well, the identification of the 
rock. Basically, some say the rock 
is the person of Peter. That's the position of the Roman 
Catholic Church. They say it very clearly. The 
rock was Peter. Right? So Peter is the first 
pope. Peter is the one upon whom the 
church is built, and then a succession of popes from Peter continues 
into our present day. The pope, according to Roman 
Catholic theology, is the vicar or substitute of Christ on earth. He wields power and authority 
in a way that is consistent if, in fact, he is the vicar of Christ 
on the earth. Now, there is also, in terms 
of Protestantism, at least two competing interpretations. The second interpretation is 
the rock is Peter's confession of faith. Notice, and I also 
say to you that you are Peter, and on this rock. What's the 
rock? It's the confession that Peter just made, thou art the 
Christ, the Son of the living God. Ryle favors this. The true meaning of the rock 
in this passage appears to be the truth of our Lord's messiahship 
and divinity, which Peter had just confessed. And then the 
third is similar, but a bit more sort of honed in. The rock is 
the Christ who Peter confessed. So I also say to you that you 
are Peter, and on this rock, the rock being that Jesus is 
the Christ, the Son of the living God, the emphasis is on Jesus. Owen favors this. It is not the 
person of Peter who confessed Christ, but the person of Christ 
whom Peter confessed. That is the rock on which the 
church is built. And when you look at other passages 
in the scripture, you will see that it's Jesus that is the chief 
cornerstone. But again, the apostles play 
a foundational role. Protestants should not shy away 
from that. God, in His infinite wisdom, 
sent the Son of His love. The Son of His love chose twelve 
men, and those twelve men took up unique roles in the life and 
ministry of the church. They went out, they made disciples, 
they planted churches, they baptized. They were foundational in terms 
of the establishment of the church. Now, in terms of the Roman Catholic 
understanding of the rock, the R.C. teaches that Peter in his 
person was the rock, and that this is the justification for 
papal authority, i.e., he and his successors are the popes 
who have supreme authority over Christians on earth. And this 
is a quote from them, the Pope as Bishop of Rome is the successor 
of St. Peter and therefore the visible 
head of the church on earth, the vice regent of Christ and 
the supreme ruler of all Christians. I didn't sign up for that, did 
you? The only supreme ruler I have or own or confess is the Lord 
Jesus, not some hippie that is just feeble and weird. I wouldn't want anything to do 
with him with reference to any kind of supremacy over my spiritual 
life. It's just ungodly to even assume 
that. Now, as I said, there's a priority 
about Peter. There's a priority amongst the 
apostles that modern pastors don't possess. So again, as Protestants, 
we don't shy away from that. But if we ask the question, was 
Peter the first pope? Consider that the Apostle Peter 
did occupy a place of priority among the disciples. You see 
it in Acts 2, Acts 8, Acts 10, the various places in Matthew 
where he is the spokesman for the others. The Apostle Peter 
was not infallible. Papal infallibility doesn't mean 
that, you know, when they go to the store and they buy, you 
know, best foods mayonnaise, that was the best possible choice. 
Papal infallibility doesn't mean that if they, you know, say it's 
raining and it's not, or they say tomorrow it's going to rain. 
That's not, it's when they speak ex cathedra, it's when they're 
in their official capacity. But even in that, Peter doesn't 
demonstrate that. He resists the Lord in verse 
23. That's why I continued reading there. But he turned and said 
to Peter, Get behind me, Satan. You are an offense to me, for 
you're not mindful of the things of God, but the things of men. 
If that's his first public act as the Pope, it's pretty pathetic 
to be called Satan. As well, he denies the Lord in 
Matthew 26, 69 to 75. He is under the authority of 
James in the Jerusalem church, according to Acts 15, and he's 
rebuked by Paul in Galatians 2, 11-13. If he is the supreme 
ruler, he's not really good at it. The Lord Jesus was not instituting 
a succession of popes. If he had, after Peter's death, 
his successor would have exercised authority over a living apostle, 
even John. The idea is that Peter died before 
John. So if Peter was a pope and then 
he gave rise to another pope, that pope would have had authority 
over the Apostle John, which just doesn't make sense. The 
position of the Roman Catholic Church is not the fruit of responsible 
exegesis, but an existing ecclesiology that is read into the text. You 
can do that with the Bible. I'm not saying it's lawful. I'm 
not saying it's pleasing to God. I'm not saying that it's legit. 
But you can read whatever you want into the text of Scripture. You see, that's not exegesis. 
Exegesis means to lead out of the passage what the Holy Spirit 
put in there. We don't bring our mindset and 
impose it upon the text of Scripture. To derive papal infallibility 
from a specious reading of verse 18 is a very shaky foundation 
to lay such a massive bomb upon the people of God. Papal infallibility? C.H. Spurgeon said no unsophisticated 
reader of his Bible, I love that. You have to be really sophisticated 
to see potpourri in this passage. He says no unsophisticated reader 
of his Bible sees any trace of potpourri in this passage. The 
wine of Romanism is not to be pressed out of this cluster. 
He's right. You've got to put it there. It's 
not there. You've got to put it there in 
order to see it there. The Protestant understanding 
of the Rock, the Lord Jesus Christ, is the foundation of the Church, 
I've already mentioned. 1 Corinthians 3, 10 and 11, and 
then we've got the Lord Jesus utilize the apostles to play 
a key role in this foundation also. You can turn to Ephesians 
chapter 2. Ephesians chapter 2. Protestants 
shouldn't balk at the role that the apostles played. We don't 
confess the infallibility of a papal sort of a leader, but 
at the same time, we don't minimize the fact that the apostles played 
a key role. Notice in 2.19, Now therefore 
you are no longer strangers and foreigners, but fellow citizens 
with the saints and members of the household of God, having 
been built on the foundation of the apostles and prophets, 
Jesus Christ Himself being the chief cornerstone, in whom the 
whole building, being fitted together, grows into a holy temple 
in the Lord, in whom you also are being built together for 
a dwelling place of God in the Spirit." And then in Revelation 
chapter 21, Revelation chapter 21, similar emphasis, specifically 
at verse 14. Now, the wall of the city had 
12 foundations and on them were the names of the 12 apostles 
of the Lamb. So again, no Protestant should 
have any problem with the foundational role that the apostles played 
in the establishment of the church. What Protestantism defies is 
the notion of papal infallibility hinged upon the apostle Peter 
and then a succession of popes who came from him. That's what 
we reject, not the foundational roles of the apostles. And then 
two quick final thoughts on our passage. Notice in verse 18 again, 
I also say to you that you're Peter and on this rock, notice 
the builder of the church is Jesus. I mentioned this a bit 
on Sunday night. There's a train of thought that 
says that the church is to conquer the nations. No, Jesus does that. The church helps him. The church 
functions ministerially. We preach, we teach, we shine 
as lights in a crooked and perverse generation. But the building 
of the church and the conquest of nations and the dashing them 
down with a rod of iron, that's the prerogative of the Lord Jesus 
Christ. Notice what he says, I will build 
my church. There's a lot of encouragement 
in that small phrase. Pastors are to be faithful. Pastors 
are to be diligent. Pastors are to be in earnest. 
The people of God are to be evangelistic. The people of God are to shine 
His lights in a crooked and perverse generation. But the people of 
God and the pastors of God need to understand that it's Christ's 
project and He will build His church. And that is to encourage 
us, it is to give us hope. And then notice, he builds it 
in such a way that he promises victory and triumph. And the 
gates of Hades shall not prevail against it. There's two things 
that are taught here. First, there will be perpetual 
assault against the church. The gates of Hades will not prevail, 
but they will try, they will continue to stand, they will 
continue to withstand. But notice, it's the gates of 
Hades. Think we get this passage exactly 
backwards at times. What you have is the church on 
the offense. and the gates of Hades defending. You see that in Colossians 1.13. 
It speaks of the Father transferring us out of the kingdom of darkness 
into the kingdom of the Son of His love. So you're seeing that 
plundering of the strong man in this messianic age through 
the proclamation of the gospel, the attendant power of the Holy 
Spirit, the salvation of sinners. You're seeing the plunder of 
the strongman's house. You're seeing sinners pulled 
out of that darkness, brought into marvelous light. So he says, 
the gates of Hades shall not prevail against it. There will 
be that opposition. There will be that tension. It's 
not the case that we're ever going to get to a point on this 
side of glory where there's no further competition between the 
godless and the godly. I mean, brethren, we're not going 
to see utopia. We're not going to see heaven 
on earth. We got to wait to the New Jerusalem to see the absolute 
destruction of all evil and all wretchedness. It will be there. 
but it will not triumph over the church, and that is our Lord's 
promise. The gates of hell shall not prevail 
against it. There is perpetual triumph on 
the part of the church. The apostle tells us in Ephesians 
3, 20 and 21, to him be glory in the church by Christ Jesus 
to all generations. If there's a generation, there 
will be the church of the Lord Jesus Christ. We are not to fear 
and have trepidation that the Muslims are going to win, that 
the atheists are going to win, that the communists are going 
to win. Now I'm suggesting they're going to fight. I'm suggesting 
they're going to oppose. I'm suggesting they may win some 
battles here and there. They're not going to win the 
war because our blessed Savior has promised to build the church 
and the gates of hell shall not prevail against it. I think in 
conclusion that this encourages the church. First, Christ owns 
it, not us. We are to be stewards in the 
house of God, to be sure. We are to function in the manner 
that He has called us to, but it's His house, it is His project. As well, Christ builds the church, 
not man. I would suggest that's ecclesiastical 
good news. Now in that, I'm not saying that 
we don't preach, I'm not saying we don't teach, I'm not saying 
that we are not industrious and laborious when it comes to the 
exposition of God's Word. But I am suggesting that it's 
Christ who is ultimately the builder of His church. As well, 
Christ protects the church. I will build my church and the 
gates of Hades shall not prevail against it." We have his presence, 
we have his power, we have the spirit of the living God to protect 
us. As well, Christ defines proper 
conduct in the church, not us. In other words, we do what he 
calls us to do. I will build my church and the 
gates of Hades shall not prevail against it. The fact that it's 
his church would seem to indicate that his people should ask what 
his will is for conduct in his house. Not that we just irrigate 
to ourselves the practice to do whatever it is we choose. 
No, we are beholden to do exactly what He calls us to do. And then 
Christ demands that His people be faithful with reference to 
the Church. The church is a blessed institution, 
it is a wonderful organism, it is a wonderful organization that 
God has ordained for His glory and for the proclamation of His 
truth, for the salvation of sinners, and for the edification and sanctification 
of His people. I've often thought that if we 
love and value and prize Jesus, we will love and value and prize 
His church as well. Well, let us pray. Our gracious 
God and Father, we thank you for this, your word concerning 
the church of the Lord Jesus Christ. We thank you for the 
sure promise that the gates of Hades shall not prevail against 
it. God, I pray that you would bless the persecuted church in 
particular, our brothers and sisters that suffer so much for 
the cause of God and truth. May you just buoy them up, may 
you stabilize them, may you steal their souls, and may you cause 
them to persevere in the midst of these hardships and trials. 
Bless these ones in Myanmar, Give them the ability, the wisdom, 
the ingenuity, and the tenacity to get these children to safety. 
And God, please prepare a way for them. Go with us now. Watch 
over us as a local church. Help us to glorify You. And we 
pray through Jesus Christ our Lord. Amen. Well, any questions 
or comments?