It not about the name of Peter. Whether it's Peter, Simon or Simon Barjonah or Waldo, it's about the ROCK who is Jesus. The Rock of our faith who is bigger, greater, and infinitely more powerful and capable to build His church (THE BODY OF CHRIST) beyond what Peter could even fathom. This is why Peter is compared to PETROS (Greek G4074 a lesser rock) and Jesus compared to PETRA (Greek G4073 a larger Rock) Jesus Himself.It is not about Gender, it is about strength, power, authority and who can deliver. AND Jesus is the only one who can deliver. Faith in Him, not Peter, not the C church will build His true church, which is the Body of which He is the Head.
Matt. 16:17-18
Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are PETROS, and upon this PETRA I will build my church, and the gates of the netherworld shall not prevail against it.
If you stop substituting the words Petros and Petra for Kepha you just might see the truth. But then it won't fit with your religion. I guess sometimes you have to make a choice.
But as the passions of the Reformation era have cooled, and Protestant scholars have taken a more dispassionate look at this text, they have come to agree more and more that Jesus was referring to Peter himself as the rock. Of course, they disagree with the Catholic interpretation of what this
means, but many now agree that the Catholic explanation of the grammar of the text is correct.
W.F. Albright (Protestant) and C.S. Mann
“[Peter] is not a name, but an appellation and a play on words. There is no evidence of Peter or Kephas as a name before Christian times….Peter as Rock will be the foundation of the future community. Jesus, not quoting the Old Testament, here
uses Aramaic, not Hebrew, and so uses the only Aramaic word that would serve his purpose. In view of the background of v. 19…one must dismiss as confessional interpretation any attempt to see this rock as meaning the faith, or the messianic confession, of Peter.
To deny the pre-eminent position of Peter among the disciples or in the early Christian community is a denial of the evidence…The interest in Peter’s failures and vacillations does not detract from this pre-eminence; rather, it emphasizes it. Had Peter been a lesser figure his behavior would have been of far less consequence.”
(The Anchor Bible; Matthew [Garden City, N.Y.: Doubleday & Co., 1971], 195)
Albert Barnes (Nineteenth-Century Presbyterian)
"The meaning of this phrase may be thus expressed: ‘Thou, in saying that I am the Son of God, hast called me by a name expressive of my true character. I, also, have given to thee a name expressive of your character. I have called you Peter, a rock. . . . I see that you are worthy of the name and will be a distinguished support of my religion"
[Barnes’ Notes on the New Testament, 170].
John Broadus (Nineteenth-Century Calvinistic Baptist)
"As Peter means rock, the natural interpretation is that ‘upon this rock’ means upon thee. . . .
It is an even more far-fetched and harsh play upon words if we understand the rock to be Christ and a very feeble and almost unmeaning play upon words if the rock is Peter’s confession" [Commentary on the Gospel of Matthew, 356].
Craig L. Blomberg (Baptist)
"The expression ‘this rock’ almost certainly refers to Peter, following immediately after his name, just as the words following ‘the Christ’ in verse 16 applied to Jesus. The play on words in the Greek between Peter’s name (Petros) and the word ‘rock’ (petra)
makes sense only if Peter is the Rock and if Jesus is about to explain the significance of this identification" [New American Commentary: Matthew, 22:252].
J. Knox Chamblin (Contemporary Presbyterian)
"By the words ‘this rock’ Jesus means not himself, nor his teaching, nor God the Father, nor Peter’s confession, but Peter himself.
The phrase is immediately preceded by a direct and emphatic reference to Peter. As Jesus identifies himself as the builder, the rock on which he builds is
most naturally understood as someone (or something) other than Jesus himself"
["Matthew" in Evangelical Commentary on the Bible, 742].
R.T. France (Anglican)
“Jesus now sums up Peter's significance in a name, Peter . . . It describes not so much Peter's character (he did not prove to be 'rock-like' in terms of stability or reliability), but his function, as the foundation-stone of Jesus' church. The feminine word for 'rock', 'petra', is necessarily changed to the masculine 'petros' (stone) to give a man's name, but the word-play is unmistakable (
and in Aramaic would be even more so, as the same form 'kepha' would occur in both places). It is only Protestant overreaction to the Catholic claim . . . that what is here said of Peter applies also to the later bishops of Rome, that has led some to claim that the 'rock' here is not Peter at all but the faith which he has just confessed. "The word-play, and the whole structure of the passage, d
emands that this verse is every bit as much Jesus’ declaration about Peter as verse 16 was Peter’s declaration about Jesus. Of course it is on the basis of Peter’s confession that Jesus declares his role as the Church’s foundation,
but it is to Peter, not his confession, that the rock metaphor is applied. . . Peter is to be the foundation-stone of Jesus' new community . . . which will last forever.”
(Tyndale New Testament Commentaries, [Grand Rapids, MI: Eerdmans, 1985], vol. 1: Matthew, 254, 256)
William Hendriksen (Reformed Christian Church, Professor of New Testament Literature at Calvin Seminary)
“The meaning is, “You are Peter, that is Rock, and upon this rock, that is, on you, Peter I will build my church.” Our Lord,
speaking Aramaic, probably said, “And I say to you, you are Kepha, and on this kepha I will build my church.”
Jesus, then, is promising Peter that he is going to build his church on him! I accept this view.”
(New Testament Commentary: Exposition of the Gospel According to Matthew [Grand Rapids, MI: Baker, 1973], page 647JPK page 14]
Donald Hagner (Contemporary Evangelical)
"The frequent attempts that have been made, largely in the past, to deny [that Peter is the rock] in favor of the view that the confession itself is the rock . . . seem to be
largely motivated by Protestant prejudice against a passage that is used by the Catholics to justify the papacy"
(Word Biblical Commentary 33b:470).
David Hill (Presbyterian)
“It is on Peter himself, the confessor of his Messiahship, that Jesus will build the Church…Attempts to interpret the ‘rock’ as something other than Peter in person (e.g., his faith, the truth revealed to him)
are due to Protestant bias, and introduce to the statement a degree of subtlety which is highly unlikely.”
(The Gospel of Matthew, New Century Bible Commentary [Grand Rapids, MI: Eerdmans, 1972], 261)
Herman Ridderbos (Contemporary Dutch Reformed)
"It is well known that the Greek word petra translated ‘rock’ here is different from the proper name Peter. The slight difference between them has no special importance, however. The most likely explanation for the change from petros (‘Peter’) to petra is that petra was the normal word for ‘rock.’ . . . There is no good reason to think that Jesus switched from petros to petra to show that he was not speaking of the man Peter but of his confession as the foundation of the Church.
The words ‘on this rock [petra]’ indeed refer to Peter"
[Bible Student’s Commentary: Matthew, 303].
All these quotes are from Protestant scholars
who wrote reference manuals, so you can't accuse me of doctrinal bias. Unfortunately, it is the nature of Protestantism to protest against itself, in an endless cycle of re-inventing the wheel.
For the Protestant Reformers to rationalize breaking away from what was universally acknowledged in their culture as the Christian Church, it was necessary for them to deny the Catholic Church’s authority. To maintain their positions, they were forced to portray it as a kind of "anti-Church" that was unjustly claiming the prerogatives of Christ’s true (but invisible) Church.
Their chief target was, of course, the pope. To justify breaking away from the successor of Peter, they had to undercut the Petrine office itself. They were forced to deny the plain reading of Matthew 16:18—that Jesus made Peter the rock on which he would build his Church.
More recent Protestants have been able to back away from the position that early Protestants felt forced to make and have been able to admit that Peter is, indeed, the rock. It remains to be seen whether they will start drawing the necessary inferences from this fact.
