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You can turn in your Bibles to 
Matthew 16. Matthew 16. We're going to read the entire 
chapter and then focus in on verses 13 to 18. So I will read 
Matthew 16, beginning at verse one. Then the Pharisees and Sadducees 
came and testing him, asked that he would show them a sign from 
heaven. He answered and said to them, when it is evening you 
say it will be fair weather for the sky is red and in the morning 
it will be foul weather today for the sky is red and threatening. 
Hypocrites, you know how to discern the face of the sky but you cannot 
discern the sign of the times. A wicked and adulterous generation 
seeks after a sign and no sign shall be given to it except the 
sign of the prophet Jonah. And he left them and departed. 
Now, when his disciples had come to the other side, they had forgotten 
to take bread. Then Jesus said to them, Take 
heed and beware of the leaven of the Pharisees and the Sadducees. And they reasoned among themselves, 
saying, It is because we have taken no bread. But Jesus, being 
aware of it, said to them, Oh, you of little faith, why do you 
reason among yourselves because you have brought no bread? Do 
you not yet understand or remember the five loaves of the five thousand 
and how many baskets you took up, nor the seven loaves of the 
four thousand and how many large baskets you took up? How is it 
you do not understand that I did not speak to you concerning bread, 
but to beware of the leaven of the Pharisees and Sadducees? 
Then they understood that he did not tell them to beware of 
the leaven of bread, but of the doctrine of the Pharisees and 
Sadducees. When Jesus came into 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. Amen. Well, let us pray. Heavenly 
Father, we thank you for your holy scriptures. We thank you, 
Lord God, again for the fact that we can gather to consider 
your word, to study it, to receive that ministry of the Holy Spirit 
who works by it. We do pray, Lord God, that you 
would bless this time, that Christ Jesus would truly be found communing 
with his people, walking among this lampstand. Lord God, that 
we would avail much of the preaching of your word, of the hearing 
of your word, of gathering together in worship. And again, that you 
might be glorified by this exercise of your saints. And we pray in 
Christ's name. Amen. Well, this portion of Scripture 
that we're going to be looking at this morning and verse 18 
this evening, verses 13 to 18 of Matthew 16. It's a very important 
passage of Holy Scripture. The preacher again says that 
every time he comes to a text of Holy Scripture. Very important. 
But with regards to our focus on this section, 13 to 18, there 
are three things at least, three reasons at least, why this passage 
is very important by way of introduction. First off, for a proper Christian 
identification of Jesus. It is the task of the gospel 
writers. It is the task of the early church 
in a way to properly communicate the right identification of Jesus 
Christ. The mission of Matthew as a gospel 
writer from the outset of giving the genealogy in the first chapter 
is to write concerning the identity of the glorious Christ the glorious 
Son of God, identified in the genealogy as Son of David, Son 
of Abraham. You see, the Gospel writers don't 
give us a deposit of simply narrative for narrative's sake, but they 
narrate the life, ministry, death, and resurrection, the events 
of Jesus Christ, in order to set forth Christ as the Christ. Jesus as the Christ, the Son 
of the living God, and that by believing we may have life, in 
His name. It is important, again, for a 
proper Christian identification of Jesus. This text is important, 
secondly, for a reflection upon the divine blessing of a right 
knowledge of Jesus. This text calls us, by reading 
it, by considering it, to rejoice in the blessing of being found 
in Christ Jesus. the blessing, the happiness, 
the blessed state of being a Christian, of being in the army of the Lamb, 
of being one called from out of darkness into marvelous light. 
As we consider this passage, we should perhaps by no help 
from the preacher, but by divine aid, rejoice in our standing 
in Christ Jesus. And thirdly, and this is what 
we'll look at more tonight, for the comfort and the courage of 
church, the stuff, the matter, of verse 18 of Christ building 
his church in the gates of hell, not prevailing against it. This 
text is important for the comfort, for the courage and for the confidence 
of Christ's church. As we look at this passage now, 
we're going to look at it under three headings, the questions, 
the answers and the benediction. The questions. the answers and 
the benediction. First, with regards to the questions, 
France in his commentary very quickly writes this small sentence. 
These questions must be at the heart of Matthew's theological 
task. In other words, the questions 
that Christ asked that Christ asks here, these are at the heart 
of what Matthew is doing in his gospel writing, in his narration, 
in his disclosing the facts and the works of Jesus Christ to 
us. He is seeking to answer these 
questions that Christ poses to his disciples. First note here, 
the questions, verse 13, when Jesus came into the region of 
Caesarea Philippi, he asked his disciples, saying, this is the 
first question, who do men say that I, the son of man, am? And 
then we see in verse 15, after their response to that question, 
he said to them, but who do you say that I am? First off, it's 
important to note that these questions don't reflect ignorance, 
of course, on the part of Jesus Christ. These reflections do 
not. These questions do not reflect 
ignorance on the part of Jesus Christ, our Savior. He is not 
someone he is not. merely a man who is lacking data, 
who is needing to be satisfied by the acquisition of information. 
Whenever we see Jesus Christ asking questions, whenever we 
see Jesus Christ approaching the scribes and the Pharisees, 
the Sadducees, approaching his disciples and asking questions, 
it is Jesus Christ with divine and messianic purpose asking 
a question unto a designed end, to elicit a response, and then 
to proclaim truths and promises based upon either a right response 
or a wrong response. And so here we have Christ employing 
the first question regarding the common populace, regarding 
the crowds, he is employing this question in order to elicit the 
confession of his disciples when he asks the second. I'll say 
that again. This question in verse 13, who 
do men say that I, the son of man, am? Christ is issuing that 
question in order to elicit the proper answer when he asks the 
second. But who do you say that I am? You see, Christ wants to ask 
his disciples at this point in his ministry, at this point in 
disclosing his identity to them, instructing them, discipling 
them, looking back at the progression of revelation that he's given 
to them in his ministry. And he wants to elicit a right 
response to the question, who do you say that I am? Christ often poses questions 
to his audience to make an impact or to introduce an occasion to 
instruct. Let's look at a couple examples 
of these. First off in Matthew 22. You can turn there with me. 
Matthew chapter 22. And when you get there, you can 
turn to verse 41, Matthew 22, beginning at verse 41, an example 
of Jesus Christ bringing a question, posing a question to an audience 
in this case, in order to make an impact upon the audience. And of course, as Jesus Christ 
very often does to shut the mouths of detractors and enemies. While 
the Pharisees, verse 41, were gathered together, Jesus answered 
them, saying, What do you think about the Christ? Whose Son is 
He? They said to Him, The Son of 
David. He said to them, How then does 
David in the Spirit call Him Lord? Saying, The Lord said to 
my Lord, Sit at my right hand till I make your enemies your 
footstool. If David then calls him Lord, 
how is he his son? And no one was able to answer 
him a word, nor from that day on did anyone dare question him 
anymore." You see, Christ Jesus is not just wondering because 
he lacks information. You know, who do you guys, who 
do you Pharisees think That or what do you think about this? 
Christ, whose son is he? I want to know, because I'm lacking 
information and I need my mind satisfied. No, Christ Jesus is 
targeting. He is seeking to put the Pharisees, 
as he often does, upon the horns of a dilemma. Either they confess 
him as the divine Messiah. or they confess their blatant 
ignorance in the face of clear revelation and the signs of the 
times. And we see, as the Pharisees 
always do, they choose the Pharisaical response. No one was able to 
answer him a word, nor from that day did anyone dare question 
him anymore. In other words, the Pharisees 
resigned and abandoned themselves unto their sinful pride. We will 
not confess you as Christ. We will not confess our ignorance. 
Those stumped by you. We will simply go off into silence 
and seek at least for the next three days not to trouble you. Another example that we see is 
in Luke chapter 24 Luke chapter 24. No doubt you're well familiar 
with this one also. We have an example of Jesus Christ 
asking a question not out of ignorance not again as one who 
is lacking information in need in need of being filled with 
data, but rather for a particular purpose. This case to build and 
to introduce an occasion to instruct his disciples in proper truth. Jesus asked some questions. Luke 
24, beginning at verse 13. Now, behold, two of them. were 
traveling that same day to a village called Emmaus, which was seven 
miles from Jerusalem. And they talked together of all 
these things which had happened. So it was, while they conversed 
and reasoned, that Jesus Himself drew near and went with them. 
But their eyes were restrained so that they did not know Him. 
And He said to them, What kind of conversation is this that 
you have with one another as you walk and are sad? You see, 
Jesus here, this isn't an example of Christ's ignorance and of 
Christ's lack of information. And the reason why I repeat that 
is because the enemies of Christ, those who oppose the biblical 
identification of Jesus as the Christ, as the Son of the living 
God, will come to passages like this and say, you see, Jesus 
Christ was ignorant of some things. Or like passages in Scripture, 
whether New Testament or Old Testament, God is somehow ignorant. Your God is impotent with regards 
to certain things of knowledge. He needs to progress as he advances 
in time and in history and in the dealings with his creations 
and creatures. Christ asked this question for 
a particular purpose. Notice, as the text continues, 
then the one whose name was Cleopas answered and said to him, Are 
you the only stranger in Jerusalem? And have you not known the things 
which happened there in these days? And he said to them, What 
things? Again, a question, brethren, 
not disclosing Christ's ignorance, but the continuation of this 
dialogue in order to bring about instruction. So they said to 
him the things concerning Jesus of Nazareth, who was a prophet, 
mighty in deed and word before God and all the people, and how 
the chief priests and our rulers delivered him to be condemned 
to death and crucified. and crucified him. But we were 
hoping that it was he who was going to redeem Israel. Indeed, 
besides all this, today is the third day since these things 
happened. Yes, and certain women of our company who arrived at 
the tomb early astonished us when they did not find his body. 
They came saying that they had also seen a vision of angels 
who said He was alive. And certain of those who were 
with us went to the tomb and found it just as the women had 
said, but Him they did not see." Now notice, this is the purpose, 
this is the divine design behind this dialogue, this discourse, 
the questions and answers. Verse 25, Then He said to them, 
O foolish ones and slow of heart to believe in all that the prophets 
have spoken, Ought not the Christ to have suffered these things, 
and to enter into His glory? So you see, the Lord Jesus Christ 
poses questions like this, like those in Matthew 22. And with 
regards to our text that we're considering this morning, He 
asks these questions in order to bring about a designed purpose 
and end, and an occasion for instruction and glorying in the 
truths that He will proclaim to His people. The answers. The answers that follow these 
questions. Notice the answers. Christ first 
asks, verse 13, who do men say that I, the son of man, am? The first answer is given here 
in verse 14. So they said, some say John the 
Baptist, some Elijah, and others Jeremiah or one of the prophets. This answer of the general populace 
is given not by the general populace, of course, because Christ is 
speaking to his disciples. But this answer given concerning 
the general populace discloses the ignorance of the populace. 
Remember, there are two options, two realities in the lower world 
throughout history. Either you believe in the son 
that assumes certain true propositions about him, or you do not believe 
the son. Whatever propositions you might 
assent to, whether you think he's a good man, whether you 
think he's a moral teacher, whether you think he's some sort of a 
prophet, nevertheless, you are outside of saving faith. and 
under God's condemnation. But we see here in the answer 
given, the disciples disclosing to Christ or answering Christ's 
question regarding men, regarding the crowds, regarding the common 
populace, it discloses that the common populace had an ignorance 
to the identity of the Lord Jesus Christ. Now, their ignorance, 
the answer of the disciples regarding the populace, regarding the crowds, 
and what they believe concerning Jesus isn't as bad as the scribes 
and the Pharisees and the Sadducees, is it? You see, at least in one 
sense, if we can speak this way, they acknowledge they're not 
insulting him. They're not openly mocking him. 
They are saying that some say John the Baptist, some Elijah, 
and others Jeremiah. In other words, notable men within 
the complex of Old Covenant religion. And so they are not as not as 
insulting, not as openly wicked as the scribes, the Pharisees 
and the Sadducees. You know, they would they would 
answer this question. He is a glutton. He's a winebibber. He's a friend of tax collectors 
and sinners. But nevertheless, this betrays 
the ignorance of the crowds. The ignorance of the common populace 
and puts them in that category of being without hope and without 
strength in the world, without the knowledge of Christ and without 
saving faith. The answer given. Or the answer 
given here again by the disciples regarding the common populace 
is building on to the proper answer that Peter gives here 
next. In verse 15, the question is 
asked, 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. And you see, 
this is where Matthew is building to the answer to that question. The answer given by Peter is 
what Matthew is all about in his gospel. The Matthew is given 
by the superintending power and oversight of the Holy Spirit 
in the operation of inspiration. He is disclosing the identity 
of Jesus Christ to to his people and to those who need to hear. 
Jesus is not John the Baptist. He is not Elijah. He is not Jeremiah. He is not a prophet brought back 
from the dead or somehow manifested as a specter, but rather he is 
the Christ, the Son of the living God. A few things with regards 
to this proper answer to the question. First off, The answer 
of the disciples given by Peter reflects the progression of their 
understanding of Jesus, His mission, His nature, and His being. This 
is a reflection here. Peter answering rightly and reflecting 
the progression of their grasping the instruction that Jesus Christ 
has given them. Thou art the Christ, the Son 
of the living God. Turn back to Matthew 8 for a 
moment with me. Matthew chapter 8. You see, when 
Jesus Christ first called his disciples to follow after him, 
they, of course, did not have the knowledge of his identity 
as they do when we arrive at Matthew 16. They were ignorant 
concerning who this Jesus was. They did not have the data, the 
propositions, the knowledge, the understanding that Christ 
would give them and that the spirit would illumine their hearts 
with. In Matthew chapter 8, though, 
we have an instance of the progression of the disciples, the knowledge 
of the disciples as it concerns Jesus Christ. Verse 23 of Matthew 
8. Now, when he got into a boat, 
his disciples followed him. And suddenly a great tempest 
arose on the sea, so that the boat was covered with the waves. 
But he was asleep. Then His disciples came to Him 
and awoke Him, saying, Lord, save us. We are perishing. But 
He said to them, Why are you fearful, O you of little faith? 
Then he arose and rebuked the winds and the sea, and there 
was a great calm. So the men marveled, saying, 
Who can this be, that even the winds and the sea obey him?" 
You see, as Jesus dealt with his disciples, and on most occasions 
his disciples alone, we see the movement of the narrative adding 
information and understanding to the disciples. The disciples 
being marked by a growth in understanding as to who this Jesus is, what 
his mission is and who he is in being and in nature. As we 
move forward in the narrative, we come to Matthew 14 and we 
find greater understanding on the part of the disciples in 
Matthew 14, beginning at verse 31. Well, beginning at This is the occasion where Jesus 
is walking on the sea. We'll pick up reading in verse 
27. But immediately Jesus spoke to them, saying, Be of good cheer, 
it is I, do not be afraid. And Peter answered him and said, 
Lord, if it is you, command me to come to you on the water. 
So he came, excuse me, so he said, come. And when Peter had 
come down out of the boat, he walked on the water to go to 
Jesus. But when he saw that the wind 
was boisterous, he was afraid and beginning to sink. He cried 
out, saying, Lord, save me. And immediately Jesus stretched 
out his hand and caught him and said to him, oh, you have little 
faith. Why did you doubt? And when they had got into the 
boat, the wind ceased. Now, notice verse thirty three. 
Then those who were in the boat came and worshipped him, saying, 
Truly, you are the son of God. You see, as Christ deals with 
his disciples, the various aspects of his mission, the various things 
he performs, the various words of instruction that he gives 
mount to increase their knowledge. and their understanding of Jesus. And so we arrive at Matthew 16 
and Christ's occasions this time to bring to bear the answer of 
Peter to the question, who do you say that I am? And Peter 
answers, you are the Christ. the son of the living God. The 
answer here also reflects the special focus of Jesus to his 
disciples. You see, there is a separation 
that Jesus is doing here between the common populace and the crowds 
and his believing ones, his disciples. The common populace, you are 
either John the Baptist, you are You're either Elijah or Jeremiah, 
one of the prophets. But the disciples, thou art the 
Christ, the Son of the living God. And there is a difference 
maker in this. Yes, of course, and to be sure, 
the reality that the Spirit must make a live one dead in trespasses 
and sins. in order to grasp, in order to 
understand, in order to glory in the truths concerning Christ. 
But also, the answer of Peter here reflects the special focus 
that Jesus had to His and with His disciples. Very briefly, 
Matthew 13, just to see this. Jesus explains this exact reality 
in the context of parables given and the meaning communicated 
in Matthew 13, beginning in verse 11. Well, beginning in verse 10, 
and the disciples came and said to him, why do you speak to them 
in parables? He answered and said to them, 
because it has been given to you to know the mysteries of 
the kingdom of heaven, but to them it has not been given for 
whoever has to him or will be given and he will have abundance. 
But whoever does not have even what he has will be taken away 
from him. Therefore, I speak to them in 
parables, because seeing they do not see, and hearing they 
do not hear, nor do they understand. And in them the prophecy of Isaiah 
is fulfilled, which says, Hearing you will hear and shall not understand, 
and seeing you will see and not perceive. For the hearts of this 
people have grown dull, their ears are hard of hearing, and 
their eyes they have closed. lest they should see with their 
eyes and hear with their ears, lest they should understand with 
their hearts, in turn, so that I should heal them. But blessed 
are your eyes, for they see, and your ears, for they hear. 
For assuredly I say to you that many prophets and righteous men 
desired to see what you see and did not see it, and to hear what 
you hear and did not hear it." See what Jesus says here in the 
midst of all of this glorious language given by Him, is that 
to you, disciples, it has been given to know the things concerning 
the kingdom of God. But to the common populace, those 
who have this identification of me that discloses their ignorance, 
it has not been given. Blessed are you. And this is 
where we need to count our gathering in church as a high and a heavy 
thing, not a small thing. When we gather in church, we 
come to church on the Lord's Day, we shouldn't just call it 
a small thing, something tacked on at the end of the week, or 
I guess, you know, put at the beginning of the week. Not something 
that we just do in the course of our lives. You know, I come 
here. OK, I got to go to church. It's an obligation. I need to 
keep up appearances, throw on my best and make sure I maintain 
my, you know, whatever my desired social status as being so-and-so 
in the church. No. We count it as a high and 
heavy thing that we are the special and particular focus of Jesus 
Christ. You see, we are the disciples 
of Jesus. We are to be made aware. We are to stir up within ourselves. We are to pray that the Holy 
Spirit would stir up in ourselves the apprehension and the glorying 
in the reality that we are the peculiar, particular and special 
focus of the King of Kings and Lord of Lords. We get to gather 
here on the Lord's Day as Christ's assembly. He'll later say, I 
will build my church. I will build my assembly. I will 
build my gathered ones. And the gates of hell shall not 
prevail against it. We are the special focus of Jesus, 
brothers and sisters. Don't count it a small thing 
to come to church. counted a high and a heavy privilege 
that we get to gather in the name of our Savior, the Lord 
Jesus Christ, who 2000 years ago shed his blood upon Calvary's 
tree, rose again victorious, ascended into heaven, and has 
built his church from that point onward by the preaching of the 
gospel, by the ministry of the Holy Spirit, to the praise of 
his name, And we get to be counted among that number of old, multitudinous 
saints throughout the ages who have gloried in the Savior. We 
shake hands with them, rejoice in our Jesus, and count it a 
high thing we certainly ought to, to be able to gather together 
in His name, in church, to hear His law, to hear His word, and 
to glory in His redemption. Notice the content of Peter's 
answer. The content of Peter's answer 
again, 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. Three things here. Gil has noted 
here that this is a very full confession of faith, a very full 
confession of faith. Notice, first of all, you are 
the Christ. Thou art the Christ. This is 
the first time this title for Jesus appears in speech in this 
gospel. An interesting note. Now, the 
word Christ is included by Matthew in what France calls his editorial 
writing. But this is the first time the 
word Christ appears in speech. You are the Christ, the son of 
the living God. What do we know by this title? 
What is Peter saying when he says to Jesus in his answer on 
behalf of the apostles, the disciples, thou art the Christ. First off, 
Jesus is more than a prophet and more than an Old Testament 
witness, isn't he? You see, this response, the right 
one, is set in opposition to the response of ignorance, to 
the response of error on the part of the common populace and 
the crowds. They said John the Baptist, Elijah, 
Jeremiah are one of the prophets. But Peter says, no, thou art 
the Christ. You are more than a prophet. You are more than an Old Testament 
witness. You are the one to whom all the 
prophets and all of the Old Testament witnesses pointed to. You are 
the one proclaimed of old. You are the one promised of old. 
You are the one prophesied of old. He is the one to whom the 
prophets pointed. He is the promised Messiah, the 
promised Savior. the expected Redeemer of the 
people of God. Now, it's important to note here 
that Peter, though rendering the right answer, though giving 
the right identification of Jesus in opposition to those who answered 
in ignorance and in error, that Peter did not yet have the fullness 
of Christology that we have now. Now, we don't look back on Peter 
and laugh at any measure of ignorance and that sort of thing. Jesus 
Christ has been progressively revealing himself to Peter and 
the disciples, to his followers. At this point in redemptive history, 
there was not that fullness of the gathered propositions concerning 
Jesus that would be proclaimed even to the churches after his 
ascension. But nevertheless, Peter does 
give the right response here with regards to Jesus. You are 
the Christ. We have the full Christian view. We know what that means to be 
the Christ, the Messiah, the expected Redeemer. You see, and 
then there is that defective view of the common populace and 
crowds that was popular during this day. Perhaps a messianic 
deliverance of physical redemption. One who would save from the geopolitical 
oppression of Rome. One who would be a man of palm. a man of political glory outward 
and temporally, but rather Jesus Christ is not that false idea 
or identification of the Messiah, but rather the long-expected 
Savior, the prophesied Messiah, and the expected Redeemer of 
the people of God. We see the fact that Peter, though 
he answers rightly, we see that his proclamation and his declaration 
of the identity of Jesus is deficient in what follows after. or is missing some information 
and is not full in what follows after. Notice verse 21. 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. 
Then 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, you see how quickly we see an example 
here of Peter right at one occasion giving the right proclamation 
and receiving a blessing from Jesus Christ. But then we see 
that Peter's knowledge, his understanding of the Christ, the fullness of 
Christ's messianic work and the charge that the father has given 
him. There is a there is not a full view there because we 
have a wrong declaration, we have a wrong response, Peter 
even rebuking, and then Jesus issuing this curse, if you will, 
or this bad word given to Peter, get behind me, Satan, you are 
an offense to me. But nevertheless, we see in this 
answer the right identification of Jesus as the Christ, the promise 
of God, who would carry out the work of the Father. Disciples, 
the apostle and the rest of the disciples had not yet been given 
that Bible study, that post-resurrection Bible study with the broiled 
fish and the honeycomb and that Christ of great victory with 
the nail marks of victory. They would get that Bible study, 
though, and they would receive the fullness of the disclosure 
concerning Jesus Christ. He would open up their hearts 
to receive the fact that it was Jesus who was proclaimed in the 
Old Testament, in the law of the prophets and the Psalms, 
and He would ascend unto God and they would there worship 
Him. But suffice it to say, Peter rightly proclaims, Thou art the 
Christ. He follows that up with the Son 
of the living God. Thou art the Christ, the Son 
of the living God. Jesus is more than just a man 
sent by God. That's what Peter is saying. 
Thou art the Christ, but you are not just a Messiah, an anointed 
one, a man sent by God, but rather you are the Son of the living 
God. What does this mean? Well, first 
off, it's not a reiteration of the first identifier. He says, 
you are the Christ, the son of the living God. The son is not 
sort of an amplification upon or synonymous with the Christ. Robert Raymond makes the note 
in his systematic theology that in saying you are the Christ, 
Peter is proclaiming something with regards to Jesus's function. He functions as the sent Messiah, 
the sent expected redeemer. When Peter says the son of the 
living God, Peter is disclosing something concerning his being, 
his ontology, his nature, who Christ is by being, by existence, 
and by nature. The first identification of Jesus, 
again in this answer, is a title of function. This one, the second, 
is a title of being, of existence, of nature. Jesus is the Son of 
the living God, not a created Son. Remember that. We are Trinitarian 
Christians. We profess with great glory that 
Jesus Christ is most certainly God. God manifested in the flesh. In the beginning was the Word. The Word was with God and the 
Word was God. He is not a created son. He is 
not a son by virtue of the incarnation. Jesus was and is the son of man, 
born of Mary, born into time and in history to undertake his 
messianic role to save his people from their sins. But he is not 
a son. He is not identified here as 
a son. by virtue of His incarnation. 
He is not the Son of God, though He is the Son of God in this 
sense also, but He is not the Son of God solely and alone by 
virtue of that time when He inaugurated His ministry at His baptism. Remember, the voice from heaven 
comes down. This is my Son in whom I am well 
pleased. That isn't the time where Christ 
undertakes His Sonship or when the identification of Christ 
as the Son of God was inaugurated, but rather the Son. Jesus Christ 
is the Son by virtue of his relation to the Father in the triune Godhead. In other words, he is the Son 
by virtue of being. He is the Son by virtue of existence 
and nature, by virtue of being the second of the eternal and 
glorious triune Godhead. He is co-eternal, co-glorious, 
equal with the father. He bears the attributes, the 
characteristics, the perfections of deity. He is the son of the 
living God. Very glorious passage of scripture 
that speaks to this reality is in Matthew 11. If you can turn 
there for a moment, I know Pastor Butler has alluded to this passage 
in any theological context because it contains much theology with 
regards to Jesus, with regards to God, with regards to salvation, 
Matthew 11, 25 to 27. Matthew 11, 25-27. A note, Warfield says with regards 
to this passage, speaking to the Son of the living God, in 
some respects, this is the most remarkable utterance in the whole 
compass of the four Gospels. Before we read that, listen to 
that again. In some respects, the most remarkable 
utterance in the whole compass of the four Gospels. Matthew 
11, beginning at verse 25, on the Son of the Living God being 
a statement of His co-glory, His co-eternality, His equality 
with God the Father. 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. 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. Come to me labor and are 
heavy laden and I will give you rest. Take my yoke upon you and 
learn from me for I am gentle and lowly in heart and you will 
find rest for your souls for my yoke is easy and my burden 
is light. Just very briefly to highlight 
the fact that as son of God or when Peter says the son of the 
living God, not a created son, not son by virtue of anything 
other than his eternal relation to the Father in the triune Godhead. Matthew notes four parallels 
here. First, exclusive mutual knowledge. Notice the statement 
here. No one knows the Son except the 
Father, nor does anyone know the Father except the Son. You 
see, it's parallel language being used here. The Father has knowledge 
of the Son. The Son has knowledge of the 
Father. Both of those knowledges, if I can use that language, are 
not derivative, they're not acquired by the acquisition of knowledge, 
but they know by virtue of them being themselves, being God, 
being members of the triune Godhead. Just as the father or just as 
no one knows the father or the son except the father, also no 
one knows the father except the son. Also, there is the natural, 
the mutual necessity of revelation by father and son. It is the 
divine prerogative of the father to reveal information to his 
creatures. It is the divine prerogative 
of the sun to reveal information to his creatures. Mutual lordship. Both have rights. Both have authority. Both have unmitigated sovereignty 
over over the creation and their creatures. So in Matthew 16, 
when Peter answers, you are the Christ, the son of the living 
God, he is speaking concerning Christ as the promised Messiah 
and the son with respect to his being seen in his nature with 
the triune Godhead. Lastly, the son of the living 
God, the son of the living God, the third The third constituent 
elements in this great confession of faith, Jesus is the son of 
the living God. What does this speak to or what 
does this disclose concerning Jesus Christ? Well, first off, 
this identification of God has a rich history in the Old Testament, 
doesn't it? If you know your Old Testament, 
you'll know that God is identified, that Yahweh is identified as 
the living God, the living and true God. He is unlike, he is 
not like those gods of the Gentiles, those small G gods, those statues, 
those things fashioned by human hands, but rather he is the living 
God. The identification of God here 
speaks to glorious truths concerning him. This identification of God 
speaks to glorious truths concerning him. As Gil says, he is distinguished 
from and is opposed unto the lifeless deities of the Gentiles, 
the lifeless statues of the heathen. He is life in himself. He is 
the giver of life to his creatures and he provides eternal life 
in his son. He is able to visit punishment 
upon those who oppose him. He has been the provider and 
sustainer of his people through the ages, covenants kept, promises 
fulfilled and blessings given. You see, Peter can identify Christ. Jesus as the Christ, as the Son 
of God, and as the Son of the living God, because he has been 
instructed well by Christ. Yes, he hasn't derived the fullness 
of information regarding Jesus. He'll rebuke him for announcing 
his delivering up to be killed and raised the third day. But 
nevertheless, Peter knew The Christ who has been disclosed 
to him, he knew those glorious truths concerning him and he 
proclaimed him as the son of the living God. Not the God of 
the Gentiles, not the God of the heathens, but the living 
and true God who casts down idols and who destroys those who reject 
him. Lastly and finally, we close 
with the benediction. the benediction. We have the 
questions given, we have the answers given in response to 
the questions, and then we have a benediction given by the Lord 
Jesus Christ to Peter. The blessing is pronounced. Notice 
verse 17, Jesus answered and said to him, Blessed are you, 
Simon Bar-Jonah. Just stop there for a moment 
and understand the nature of blessing. When Jesus says here, 
blessed are you, Simon Barjona, this isn't a congratulatory word 
given to Peter because of Peter. I think this is one of the points 
where the Roman Catholics err with this whole idea of blessed 
when they approach the Mary and the disclosure of the angel concerning 
Mary in the narrative, the birth narratives. Blessed are you, 
Mary, highly favored one. It's looked upon or Mary is looked 
upon there as being the recipient of a blessing or being or being 
the recipient of blessing because she somehow merited it as someone 
strong in character, virtuous, et cetera, et cetera. But rather, 
Mary is blessed. Peter is blessed not by virtue 
of the strength of their own character or any virtues in them, 
but rather solely and alone by the amazing grace of God visited 
upon him in his own counsel and according to his own purpose. And so this is this blessing 
pronounced is not a congratulatory word given by Christ to Peter 
for a job well done. But rather, it is God. And we'll 
see the reason for this pronouncement being made. But it is God who 
dispenses the blessing. He shows the favor according 
to the counsel of his own will. And the reason for this benediction, 
the reason for this blessing is made clear. First, there is 
a negative assertion. Notice, blessed are you, Simon 
Barjona, for flesh and blood has not revealed this to you, 
but my father who is in heaven. This negative assertion, flesh 
and blood, has not revealed this to you. Men do not and men cannot 
arrive at truth by their own strength and by their own diligence 
searching. Flesh and blood has not revealed 
these things to you. Men do not and cannot arrive at truth by 
the instruction of other men bringing information to them. 
flesh and blood has not revealed these things to you. It is not 
human parentage. It is not by virtue of Simon 
being Bar-Jonah. It is not by virtue of Simon 
being the son of Jonah that he is blessed. It is not by virtue 
of him being a child of Abraham according to the flesh that he 
is blessed. But rather, it is because of 
the stuff of this positive assertion, but my Father who is in heaven. but my Father who is in heaven." 
The necessity of divine instruction is clearly given here. When we, 
brethren, when we engage in the apologetic enterprise, that means 
when we are seeking to preach Jesus, to preach, hopefully with 
meekness and fear, theology to other people, we need to learn 
the instruction of Jesus given here. We don't stop in our apologetic 
zeal at the bleak picture of inability, of total inability 
and total depravity. We don't hammer people over the 
head with Flesh and blood does not reveal these things. We don't 
hit people over the head with, you cannot come to Christ because 
you're totally depraved and totally unable. You see, whenever the 
bleak picture of man in his natural state is given in the Bible, 
it is first off in order to humble man to the recollection of or 
to the identification of his former state and condition or 
his current state and condition. It is to humble man. But you 
see, it is always followed on the heels by the grace of God 
so that God may be magnified in his redeeming activity. and 
taking us from that rock whence we were hewn, from the hole of 
the pit from which we were digged, and lifting us up to that position 
of being found safely in Jesus Christ unto the saving of our 
souls. So we never stop with flesh and 
blood cannot. You are unable. You are a wretch 
of a man or a woman or a boy or a girl. But we, with meekness 
and fear, by meekness and fear, continue with the glorious good 
news that there is a God. who has deemed it well to save 
sinners in that state to life in Christ Jesus. The second positive 
assertion is given by my Father who is in heaven. We see here 
again the necessity of divine instruction. Men can only arrive 
at the truth by divine action and illumination. Christianity 
is a revealed religion. Christianity is a revealed religion. Unlike the religions of the world, 
we noticed this last time, we noted this last time. Many religions 
in the world suppose a God who has created. And man is left 
in the power of his own wisdom and philosophy and knowledge 
and movements to find that God and to worship Him however they 
discover to do. In Christianity, we have a revealed 
religion. God who created has also revealed 
in His Word He has disclosed himself and his redemptive plan. And Peter was the blessed recipient 
of that divine reality. It is not the result. Christianity 
is not the result of the learning of philosophers or the moving 
and shaking of politicians. It is a divinely revealed system 
of truth. True happiness comes when we 
know Christ. Matthew Henry in his commentary 
says, regarding this statement, all happiness attends the right 
knowledge of Christ. Blessed are you, Simon Bar-Jonah. 
Happy are you, Peter, because you know Christ. Do we count 
it a blessing? Do we count this, the knowledge 
of Christ, as our chief blessing? Sometimes when we think of blessings 
and when we pray about blessings, our blessings You know, while 
they may be fine and while we can come to God to pray for small 
things, sometimes we think of blessings first in ways like 
this. I have a vehicle to drive. Thank you, Lord God, for giving 
me something to drive to work in. Praise God that we have vehicles 
to transport us from home to work so that we can bring back 
bacon and cornflakes for our family. Praise God that we have 
that blessing of vehicular. Thank you, Lord, for blessing 
me with X, Y, and Z. Whatever physical blessings you 
want to insert into that particular praise to God. But, brethren, 
we need to, we have to, as Christians, we need to count as our chief 
blessing, not those things of the list of smaller consequence, 
but of that soul and glorious blessing of amazing grace through 
Jesus Christ, our blessed Savior. See, that is our chief blessing 
to know Christ In that, we have all happiness. All happiness, 
as Henry says. We need to rejoice in and find 
our chief blessing in our knowledge of the Lord Jesus Christ. Do you do that? Or is your happiness, 
is the caboose of your happiness, hinged to the train of your physical 
blessings. That sounds like a motivational 
speech phrase. I'm sorry for that one. But does 
your happiness, does your joy depend upon the fact that you 
have a car? The fact that you have bacon 
and cornflakes on the table? The fact that your children are 
being nice to you and your wife is being kind? Whatever it might 
be, insert anything there. Or is your happiness proportionate 
to, or is your happiness and your joy hinged to the glorious 
train of redemption in Christ Jesus? Is that wherein your happiness 
lies? Is that wherein your happiness 
lies? Sometimes we need to get off that roller coaster rather 
than identify that we are the roller coaster. Jump off that 
thing. Jump on another ride and manifest 
and engage in and embrace the reality that our happiness does 
not depend upon any of these physical blessings, but our ultimate 
happiness depends on that which is in eternity. The blessings 
and the reality of redemption by Jesus Christ. You see, we 
cannot take raiment and shelter and food into heaven, but we 
can take the glorious reality of the knowledge of Christ. And 
that will be the stuff that populates the heavenly hymn book. the glories 
of redemption, the glories of our Savior, the glories of our 
triune God. Let's attach and affix our happiness 
and find our joy in those blessed truths of the divine revelation 
of Christ to us and see all our happiness attending the right 
knowledge of Christ. Well, very briefly, before we 
close in prayer, unbeliever. You see, for the believer, we 
can reflect upon the divine blessings of God. the right knowledge of 
him, the fact that God conquered our ignorance and showed us Christ. We have many things that we can 
avail of in this passage. But if you're here and you're 
outside of Christ, is your answer or what is your answer to that 
question? Who do men say that I, the son 
of man, am? We certainly hope that it is 
not like the scribes and the Pharisees that Jesus Christ is 
a glutton, a winebibber, a friend of tax collectors and sinners, 
though that third one is glorious. In their minds, it wasn't. We 
do hope that you don't have this identification of Jesus as wicked 
as the scribes and the Pharisees. But most likely, if you're here 
this morning, you probably have something of that identification 
of the common populace in the crowds. He's a good man. You 
might not recognize him as a prophet in whatever worldview you have, 
but he's a good man, taught some good things, a moral teacher. 
I come to church for whatever reason. You must arrive at this 
point where you confess with Peter you are the Christ, the 
Son of the living God. At this point, you are outside 
of Christ in unbelief, and it is a bleak picture for you. That 
bleak picture that we find in our Bibles. You stand under the 
wrath and condemnation of a holy God who will righteously and 
perfectly, with holy indignation and with wholesome severity, 
visit judgment upon those who do not confess Christ, who do 
not obey His law. But you see, there is that blessed 
answer. The Christ, the Son of the living 
God. The disclosure of these epistle 
writers, the disclosure of these gospel writers is unto that end 
that believing you may have life through his name. Believe on 
the Lord Jesus Christ, and you will be saved. And it can be 
said of you, happy are you, for flesh and blood has not revealed 
this to you, but my Father who is in heaven. Let us pray. Heavenly 
Father, we thank you for your word, what it discloses concerning 
our precious Savior Jesus. We thank you, Lord Jesus Christ, 
that thou art the Christ, the Son of the living God, You have 
by your commission, Holy Spirit, and your sent ministers of the 
gospel called us by amazing grace to own that truth, to glory in 
that truth, to believe in you. And we thank you, Holy Spirit, 
for dispensing unto us and applying unto us the benefits of Jesus 
Christ and his perfect work. Might we always see the blessing. Might we always count that high 
blessing. having the right knowledge of 
Jesus Christ, might we look forward to that great day. We enter into 
glory and sing his praises forevermore. We pray in this lower world, 
though, until that day that you might strengthen us daily to 
live in a manner worthy of the gospel of our Lord Jesus Christ. 
We would rejoice in him daily, knowing that we're saved by grace 
through faith in him alone. In light of that truth, we would 
seek to proclaim His name to others and seek to live in accordance 
with His holy law. We just pray that you go with 
each and every one of us here this morning. Help us in all 
that we do, in all that we speak, in all that we do engage in, 
to bring you glory. And it's in Christ's name that 
we pray.