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Posted on 11/27/2011 1:41:12 PM PST by narses
As Peter means rock, the natural interpretation is that 'upon this rock' means upon thee. No other explanation would probably at the present day be attempted, but for the fact that the obvious meaning has been abused by Papists to the support of their theory. But we must not allow the abuse of a truth to turn us away from its use; nor must the convenience of religious controversy determine our interpretation of Scripture teaching. . . .
Some hold that such a play upon words, "thou art Rock, and on this rock," is unworthy of our Lord. But there is a play upon words, understand as you may. 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. . . .
Late Jewish writings speak of Abraham as the rock, or of the patriarchs as the rocks, on which God laid the foundation of the world.
Many insist on the distinction between the two Greek words, thou art Petros, and on this petra, holding that if the rock had meant Peter, either petros or petra would have been used both times, and that petros signifies a separate stone or a fragment broken off, while petra is the massive rock. But this distinction is almost entirely confined to poetry, the common prose word instead of petros being lithos; nor is the distinction uniformly observed (see Lid. and Scott). It is worthy of notice, too, that Jesus himself is called lithos in 1 Pet. 2:5 ff. Again if petros had been used both times in the Greek, it would have meant, "Thou art Peter, and on this Peter," without distinctly showing the play upon words; and it would not have been natural for Matthew to write, 'thou art petra' (feminine), when he has been constantly writing the apostle's name Simon Petros (masculine). But the main answer here is that our Lord undoubtedly spoke Aramaic, which has no known means of making such a distinction.
(p. 355)
Let it be observed that Jesus could not here mean himself by the rock, consistently with the image, because he is the builder. To say, "I will build . . . I am the rock on which I will build," would be a very confused image. The suggestion of some expositors that in saying 'thou art Peter and on this rock' he pointed at himself, involves an artificiality which to some minds is repulsive.
(p. 356)
The Protestant reluctance to admit that the rock means Peter really plays into the hands of the Romish controversialists. It favors the impression that conceding that point would be conceding all that the Romanist claims . . . Now to take Peter as the rock is certainly the most natural and obvious meaning. And to make this the life or death issue is to give the Romanist a serious polemical advantage. In general, it is a great principle of Biblical interpretation to take the most obvious meaning of any phrase, unless it would thus yield a sense hopelessly in conflict with the unambiguous teaching of other passages.
To understand that Peter is here the rock is not forbidden by the fact that other images are drawn from the same source. In 1 Cor. 3:10 ff., Paul speaks of himself as master-builder (architect), and other teachers also as builders, Christ being the only foundation. In Eph. 2:19 ff. he makes the apostles and prophets the foundation, with Christ as cornerstone. So in Rev. 21:14 the names of the twelve apostles are engraved on the twelve foundations of the city walls, which makes the apostles in one sense the entire foundation. In 1 Peter 2:4 ff. all Christians are living stones . . .
(p. 357)
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Look at the scene
Not only was there significance in Simon being given a new and unusual name, but the place where Jesus solemnly conferred it upon Peter was also important. It happened when "Jesus came into the district of Caesarea Philippi" (Matt. 16:13), a city that Philip the Tetrarch built and named in honor of Caesar Augustus, who had died in A.D. 14. The city lay near cascades in the Jordan River and near a gigantic wall of rock, a wall about 200 feet high and 500 feet long, which is part of the southern foothills of Mount Hermon. The city no longer exists, but its ruins are near the small Arab town of Banias; and at the base of the rock wall may be found what is left of one of the springs that fed the Jordan. It was here that Jesus pointed to Simon and said, "You are Peter" (Matt. 16:18).
The significance of the event must have been clear to the other apostles. As devout Jews they knew at once that the location was meant to emphasize the importance of what was being done. None complained of Simon being singled out for this honor; and in the rest of the New Testament he is called by his new name, while James and John remain just James and John, not Boanerges. ref
Look at the scene
Not only was there significance in Simon being given a new and unusual name, but the place where Jesus solemnly conferred it upon Peter was also important. It happened when "Jesus came into the district of Caesarea Philippi" (Matt. 16:13), a city that Philip the Tetrarch built and named in honor of Caesar Augustus, who had died in A.D. 14. The city lay near cascades in the Jordan River and near a gigantic wall of rock, a wall about 200 feet high and 500 feet long, which is part of the southern foothills of Mount Hermon. The city no longer exists, but its ruins are near the small Arab town of Banias; and at the base of the rock wall may be found what is left of one of the springs that fed the Jordan. It was here that Jesus pointed to Simon and said, "You are Peter" (Matt. 16:18).
The significance of the event must have been clear to the other apostles. As devout Jews they knew at once that the location was meant to emphasize the importance of what was being done. None complained of Simon being singled out for this honor; and in the rest of the New Testament he is called by his new name, while James and John remain just James and John, not Boanerges. ref
Look at the scene
Not only was there significance in Simon being given a new and unusual name, but the place where Jesus solemnly conferred it upon Peter was also important. It happened when "Jesus came into the district of Caesarea Philippi" (Matt. 16:13), a city that Philip the Tetrarch built and named in honor of Caesar Augustus, who had died in A.D. 14. The city lay near cascades in the Jordan River and near a gigantic wall of rock, a wall about 200 feet high and 500 feet long, which is part of the southern foothills of Mount Hermon. The city no longer exists, but its ruins are near the small Arab town of Banias; and at the base of the rock wall may be found what is left of one of the springs that fed the Jordan. It was here that Jesus pointed to Simon and said, "You are Peter" (Matt. 16:18).
The significance of the event must have been clear to the other apostles. As devout Jews they knew at once that the location was meant to emphasize the importance of what was being done. None complained of Simon being singled out for this honor; and in the rest of the New Testament he is called by his new name, while James and John remain just James and John, not Boanerges. ref
Thanks!
Thanks!
Thanks!
:)
Of course, The Church at Antioch, founded by St.s Peter and Paul, preceed the Church at Rome. Let’s face it, politics dominated The One Holy Catholic and Apostolic Church’s organizational structure, and still does today. Theology is not much of an issue.
Thank you for pointing that out!
Although it is not widely known in our Western world, the Catholic Church is actually a communion of Churches. According to the Constitution on the Church of the Second Vatican Council, Lumen Gentium, the Catholic Church is understood to be "a corporate body of Churches," united with the Pope of Rome, who serves as the guardian of unity (LG, no. 23). At present there are 22 Churches that comprise the Catholic Church. The new Code of Canon Law, promulgated by Pope John Paul II, uses the phrase "autonomous ritual Churches" to describe these various Churches (canon 112). Each Church has its own hierarchy, spirituality, and theological perspective. Because of the particularities of history, there is only one Western Catholic Church, while there are 21 Eastern Catholic Churches. The Western Church, known officially as the Latin Church, is the largest of the Catholic Churches. It is immediately subject to the Roman Pontiff as Patriarch of the West. The Eastern Catholic Churches are each led by a Patriarch, Major Archbishop, or Metropolitan, who governs their Church together with a synod of bishops. Through the Congregation for Oriental Churches, the Roman Pontiff works to assure the health and well-being of the Eastern Catholic Churches.
While this diversity within the one Catholic Church can appear confusing at first, it in no way compromises the Church's unity. In a certain sense, it is a reflection of the mystery of the Trinity. Just as God is three Persons, yet one God, so the Church is 22 Churches, yet one Church.
The Catechism of the Catholic Church summarizes this nicely:
"From the beginning, this one Church has been marked by a great diversity which comes from both the variety of God's gifts and the diversity of those who receive them... Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions. The great richness of such diversity is not opposed to the Church's unity" (CCC no. 814).
Although there are 22 Churches, there are only eight "Rites" that are used among them. A Rite is a "liturgical, theological, spiritual and disciplinary patrimony," (Code of Canons of the Eastern Churches, canon 28). "Rite" best refers to the liturgical and disciplinary traditions used in celebrating the sacraments. Many Eastern Catholic Churches use the same Rite, although they are distinct autonomous Churches. For example, the Ukrainian Catholic Church and the Melkite Catholic Church are distinct Churches with their own hierarchies. Yet they both use the Byzantine Rite.
To learn more about the "two lungs" of the Catholic Church, visit this link:
The Vatican II Council declared that "all should realize it is of supreme importance to understand, venerate, preserve, and foster the exceedingly rich liturgical and spiritual heritage of the Eastern churches, in order faithfully to preserve the fullness of Christian tradition" (Unitatis Redintegrato, 15).
A Roman rite Catholic may attend any Eastern Catholic Liturgy and fulfill his or her obligations at any Eastern Catholic Parish. A Roman rite Catholic may join any Eastern Catholic Parish and receive any sacrament from an Eastern Catholic priest, since all belong to the Catholic Church as a whole. I am a Roman Catholic practicing my faith at a Maronite Catholic Church. Like the Chaldeans, the Maronites retain Aramaic for the Consecration. The church traces its origins to Antioch where Peter served as bishop before proceeding to Rome. It is as close as one comes to being at the Last Supper.
Like these.
Deut. 32:4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.
2 Sam. 22:2 And he said, The LORD is my rock, and my fortress, and my deliverer; 3 The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.
Psalm 18:31, "And who is a rock, except our God."
Isaiah 44:8, "Is there any God besides Me, or is there any other Rock? I know of none."
Rom. 9:33, "Behold, I lay in Zion a stone of stumbling and a rock of offense, and he who believes in Him will not be disappointed."
1 Cor. 3:11, "For no man can lay a foundation other than the one which is laid, which is Jesus Christ,"
1 Cor. 10:4, "and all drank the same spiritual drink, for they were drinking from a spiritual rock (petras) which followed them; and the rock (petra) was Christ."
1 Pet. 2:8, speaking of Jesus says that he is "A stone of stumbling and a rock (petra) of offense"; for they stumble because they are disobedient to the word, and to this doom they were also appointed."
1 Peter 2:4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Ephesians 2:18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
Not a special carved out place for Peter in any one of them In fact, it includes all the Apostles being built around the corner stone of Jesus the one true Rock of our salvation.
Nope. Fail. Again.
[16] Simon Peter answered and said: Thou art Christ, the Son of the living God. [17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven. [18] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. [19] And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.
The RCC is about as close to being built on the priciples of he Jesus and the Apostles as this country is today on the principles of the founding fathers.
Why have I wanted to make this little introduction? In order to suggest to you that in Peter the Church is to be recognized. Christ, you see, built his Church not on a man but on Peter's confession. What is Peter's confession? 'You are the Christ, the Son of the living God.' There's the rock for you, there's the foundation, there's where the Church has been built, which the gates of the underworld cannot conquer.1
You see, it was by this human form that the Lord-that is, the form of a servant: he emptied himself, taking the form of a servant (Phil 2:7); so it was by this form of a servant that Peter's affection was also held captive, when he was afraid of the one whom he loved so much having to die. He loved the Lord Jesus Christ, you see, as one human being loves another; as being of flesh loves a being of flesh, not as spiritual being loves the divine majesty. How can we be sure of this? Because when the Lord had been questioning his disciples about who he was said to be by the people, and they had given the opinions of others as they recalled them, that some said he was John, others Elijah, others Jeremiah or one of the prophets, he said to them, You, though, who do you say that I am? And Peter, one speaking for the rest of them, one for all, said, You are the Christ, the Son of the living God (Mt 16:15-16). Excellent, couldn't be more true; rightly did he deserve to receive a reply like this: Blessed are you, Simon Bar-Jona, because it was not flesh and blood that revealed this to you, but my Father who is in heaven. And I tell you, because you have told me; you have said something; hear something; you have made a confession, receive a blessing; so: And I tell you: you are Peter; because I am the rock, you are Rocky, Peter-I mean, rock doesn't come from Rocky, but Rocky from rock, just as Christ doesn't come from Christian, but Christian from Christ; and upon this rock I will build my Church (Mt 16:17-18); not upon Peter, or Rocky, which is what you are, but upon the rock which you have confessed. I will build my Church though; I will build you, because in this answer of yours you represent the Church.2
In a passage in this book, I said about the Apostle Peter: 'On him as on a rock the Church was built.'...But I know that very frequently at a later time, I so explained what the Lord said: 'Thou art Peter, and upon this rock I will build my Church,' that it be understood as built upon Him whom Peter confessed saying: 'Thou art the Christ, the Son of the living God,' and so Peter, called after this rock, represented the person of the Church which is built upon this rock, and has received 'the keys of the kingdom of heaven.' For, 'Thou art Peter' and not 'Thou art the rock' was said to him. But 'the rock was Christ,' in confessing whom, as also the whole Church confesses, Simon was called Peter. But let the reader decide which of these two opinions is the more probable.3
The blessed Peter, the first of the apostles, the ardent lover of Christ, who was found worthy to hear, 'And I say to you, that you are Peter.' He himself, you see, had just said, 'You are the Christ, the Son of the living God.' Christ said to him, 'And I say to you that you are Peter, and upon this rock I will build my Church' (Mt. 16:16, 18). Upon this rock I will build the faith which you have just confessed. Upon what you have just said, 'You are the Christ, the Son of the living God,' I will build my Church; because you are Peter. Peter, Rocky, from rock, not rock from Rocky. Peter comes from 'petra', rock, in exactly the same way as Christian comes from Christ. Do you want to know what rock Peter is called after? Listen to Paul: 'I would not have you ignorant, brothers,' the apostle of Christ says; 'I would not have you ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized in Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the rock that was following them, and the rock was Christ' (1 Cor 10:1-4). There you have where Rocky, Peter, is from. Before his passion the Lord Jesus, as you know, chose those disciples of his, whom he called apostles. Among these it was only Peter who almost everywhere was given the privilege of representing the whole Church. It was in the person of the whole Church, which he alone represented, that he was privileged to hear, 'To you will I give the keys of the kingdom of heaven' (Mt 16:19). After all, it isn't just one man that received these keys, but the Church in its unity. So this is the reason for Peter's acknowledged pre-eminence, that he stood for the Church's universality and unity, when he was told, 'To you I am entrusting,' what has in fact been entrusted to all. Peter had already said to him, 'You are the Christ, the Son of the living God.' He had already heard, 'Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven. And I tell you, that you are Peter, and upon this rock I will build my Church, and the gates of the underworld shall not conquer her' (Mt 16:16-18). Such faith was drowned when the Lord was crucified. Peter, you see, only believed he was the Son of God up to the time he saw him hanging on the tree, the time he saw him fixed there with nails, the time he saw him dead, the time he saw him buried. Then he lost what he held. Where's the rock? Where's the immovable solidity of the rock? Christ himself was the rock, while Peter, Rocky, was only named from the rock. That's why the rock rose again, to make Peter solid and strong; because Peter would have perished, if the rock hadn't lived.18
When Christ said, Who do you say that I am? Peter answered, You are the Christ, the Son of the living God. And the Lord said to him: Blessed are you Simon Bar-Jona, because flesh and blood has not revealed it to you, as it has to those who call me a prophet, but my Father, who is in heaven; and I say to you, you are Peter (Mt. 16:15-18). You have said to me, let me say to you; you have made your confession of faith, now hear my blessing.
You see, the Lord had said about himself what was less important, and Peter had told him what was more important. In the Lord Jesus Christ, after all, what was less important was his being the Son of man; what was more important was his being the Son of God. He mentioned the less important thing, because he humbled himself; the one whom he exalted mentioned the more important one. Upon this rock, said the Lord, I will build my Church. Upon this confession, upon this that you said, 'You are the Christ, the Son of the living God,' I will build my Church, and the gates of hell shall not conquer her (Mt. 16:18).19
We know what rock is; and yet a hard and obstinate person is called a rock, and a solid, immovable person is called rock. In praise you take the rock's solidity, in blame you take its hardness. We know the solidity of the rock, and we accept Christ as the rock: Now the rock was Christ (1 Cor. 10:4).21
Sermons from St. Augustine
From The Patristic Exegesis of the Rock of Matthew 16:18 For additional comments from Augustine as well as:
Ambrose, Ambrosiaster, Aphraates, Apostolical Constitutions, Asterius, Athanasius, Basil the Great, Basil of Seleucia, Bede, Cassiodorus, Cassian (John), Chrysostom(John), Chrysologus (Peter), Cyprian, Cyril of Alexandria, Cyril of Jerusalem, Didymus the Blind, Epiphanius, Ephrem Syrus, Eusebius, Firmicus Maternus, Firmilian, Fulgentius, Gaudentius of Brescia, Gregory the Great, Gregory Nazianzen, Gregory of Nyssa, Hilary of Poitiers, Ignatius, Isidore of Pelusium, Isidore of Seville, James of Nisbis, Jerome, John of Damascus, Maximus of Turin, Nilus of Ancyra, Origen, Pacian, Palladius of Helenopolis, Paschasius Radbertus, Paul of Emessa, Paul Orosius, Paulinus of Nola, Prosper of Aquitaine, Tertullian, Theodoret, Comments of 6th Century Palestinian and Syriac Clergy from a Letter to Emperor Justin, Comments of Chrysostom, Cyril or Origen falsely attributed to Victor of Antioch
If Jesus meant, “You Peter will be my Vicar, and act infallibly for me”, he sure had an odd way of saying it. I can’t help but think that if Jesus wanted Peter to be the earthly head of the Church, he would have said so. At least once.
As in
“I still have many things to say to you, but you cannot bear them now. But when I go, Peter will be here. He will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you.”
J.N.D. Kelly, one of the greatest patristic scholars of the 20th century, and an Anglican, writes to the contrary in his classic work Early Christian Doctrines (HarperSanFrancisco, 1978) :
“According to him [St. Augustine], the Church is the realm of Christ, His mystical body and His bride, the mother of Christians [Ep 34:3; Serm 22:9]. There is no salvation apart from it; schismatics can have the faith and sacraments....but cannot put them to a profitable use since the Holy Spirit is only bestowed in the Church [De bapt 4:24; 7:87; Serm ad Caes 6]....It goes without saying that Augustine identifies the Church with the universal Catholic Church of his day, with its hierarchy and sacraments, and with its centre at Rome....By the middle of the fifth century the Roman church had established, de jure as well as de facto, a position of primacy in the West, and the papal claims to supremacy over all bishops of Christendom had been formulated in precise terms....The student tracing the history of the times, particularly of the Arian, Donatist, Pelagian and Christological controversies, cannot fail to be impressed by the skill and persistence with which the Holy See [of Rome] was continually advancing and consolidating its claims. Since its occupant was accepted as the successor of St. Peter, and prince of the apostles, it was easy to draw the inference that the unique authority which Rome in fact enjoyed, and which the popes saw concentrated in their persons and their office, was no more than the fulfilment of the divine plan.” (Kelly, page 412, 413, 417)
In further support of the above statement from J.N.D. Kelly, the following shall be sufficient proof that St. Augustine, and the Catholic Church of his day (late 4th/early 5th century), believed that
(1) the Bishop of Rome, as successor of St. Peter, held the primacy of jurisdiction in the Church;
(2) the Pope in this position had the final say on matters of doctrine (we shall discuss the history of the Pelagian heresy) and was indeed the final arbiter of truth and thus infallible;
(3) St. Augustine’s “Rome has spoken; the case is closed” is indeed an accurate summary of his belief on the matter (from his Sermons 131:10);
(4) Further, we shall discuss the role of the African bishops, and Popes Innocent I and Zosimus (the latter is used as an instance of “papal fallibility”) during the Pelagian controversy
posted from philvaz.com
this is what St Augustine really believed.
unlike BB, St Augustine held the Apostolic Faith as taught and believed in the Catholic Church.
hey BB,
shall we look at what all these great men of God believed about baptismal regeneration and the Real Presence in the Eucharist?
please throw me in that briar patch.
The author of this piece is wrong I believe
Mt 16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
Mt 16:14 And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
Mt 16:15 He saith unto them, But whom say ye that I am?
Mt 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Mt 16:17 And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.
Mt 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
Mt 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Mt 16:20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
Mt 16:21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.
Mt 16:22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Mt 16:23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
The very start of this conversation concerned, “Whom do men say that I the Son of man am?”
the correct answer, given by Peter, was THE ROCK Jesus spoke of:” Thou art the Christ, the Son of the living God.”
That is the key to it all. What other foundation would the Son of God build upon, a man who Jesus called SATAN in the following verses?
That Jesus is the Christ is enough. The Messiah, the Lamb of God, the Saviour of the world.
THAT is the ROCK which Jesus spoke of.
To say a MAN IN THE FLESH is that rock is blasphemy.
“To say a MAN IN THE FLESH is that rock is blasphemy.”
Nope. Wrong.
1Cor 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.
While men chosen by God can be used to do foundational work, they are not above Christ, nor are any chief, Christ is the Chief foundation stone:
Eph 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone];
Did Abraham look for a city whose builder and maker was from a man?
Heb 11:8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
Heb 11:9 By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
Heb 11:10 For he looked for a city which hath foundations, whose builder and maker [is] God.
The new Jerusalem coming, is Peter prominent in that new Jerusalem? Or is he no different than the other 12?
Rev 21:10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
Rev 21:11 Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal;
Rev 21:12 And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:
Rev 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
Rev 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
Because, after all, many errors are made based on that false premise, that Peter is THE ROCK, some even falsely say peter was the Apostle to the Gentiles, when the Bible clearly says otherwise
Gal 2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as [the gospel] of the circumcision [was] unto Peter;
Gal 2:8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
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