Upon this rock I will build My church

I would like to suggest that "this rock" (Greek "Petra") references the apprehension and acceptance of that special revelation that Jesus is "the Christ, the son of the living God" (Mat 16:16); and this truth apprehended and accepted adds one to the "church" of which the second death has no authority to prevail over:  "on this rock I will build My church, and the gates of Hades shall not prevail against it," Mat 16:18.

In Matthew 7:24, Jesus likened the man who heard and did his sayings to one who "built his house on the rock" (Greek "Petra"), and nature could not prevail against it, Mat 7.25.  It was not just the sayings, but the apprehension and acceptance of them that was likened to a man building on the rock.  Like in Matthew 16.18, that which is built on the rock will not be overcome by other forces.  

It's also interesting that in Matthew 7.21-23, Jesus speaks of "never" knowing certain individuals who laid claim to doing certain things in the name of the Lord:  these were obviously those who never apprehended and accepted the sayings of Christ or the revelation about Jesus and the Christ that Peter had apprehended and accepted.

The Church and its members are those who have "part in the first resurrection. Over such the second death has no power." Revelation 20:6 This could correspond to what Jesus said about the "gates of hell shall not prevail over it":  hell is the second death, and this "gates" reference could be metaphoric of power or authority.

After Peter's confession that Jesus is "the Christ, the son of the living God," Jesus acknowledges the name of Peter: "you are Peter"; and then He says "upon this rock, I will build my church."   

Why did Jesus call attention to Peter's name, which in Greek is "Petros," and then use the Greek word "petra" to reference this "rock" upon which he would build his church?  

"Petros" is masculine in gender, while "Petra" is feminine.  Is the gender difference significant?  Do both words speak of a rock, but the masculine gender was used for "Peter" because he was a man?  Maybe.

But maybe Jesus was making a contrast of sorts:  Peter's name was just a name, but the truth apprehended and proclaimed by Peter was the "rock" upon which the Church would be built.

Why didn't Jesus just say to Peter that he would build his church upon him--if Jesus was referring to Peter as the rock?  Jesus could have said: "Peter, you are the rock upon which I will build my church."  If Jesus did mean Peter, in what way did Jesus build his church upon him?  Is there any evidence in the New Testament that Peter was meant as the rock?   

Jesus does proceed to say to Peter that he will give him ('You") "the keys of the kingdom": this "you" is in the singular.  Whatever the "keys" are, Jesus is direct in saying to Peter that they will be given to him, but he wasn't similarly direct in calling Peter the rock.   Though the "keys" reference is directed to Peter, he speaks to the disciples in Matthew 18:18 about whatever "you [plural] bind on earth will be bound in heaven"--similar to what is said in 16:19.  This just seems to speak of an authority they have:  if they agree on something on earth, God will honor it ("I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. Matthew 18:19).

One can possibly find a role of Peter in the early stages of the "Church" in the book of Acts that stands out, but nothing in the New Testament beyond that gives a clue that would suggest Peter is the rock of which Jesus spoke.  

Peter was the one who spoke on the day of Pentecost, Acts 2:14, and he proclaimed that Jesus was "both Lord and Christ."  We are told in Acts 2:41 that 3000 "souls were added" to them, and "the Lord added to the church daily those who were being saved," Acts 2:47.  It was those who believed the message and were saved that were "added" to the church.  Peter may have spoken on Pentecost, but it was the truth he spoke by which people were saved and added to the church.  The truth by which people are saved was not confined to Peter.  

Peter had a confirmatory part in the response of the Samaritans, Acts 8.14-17.  And then finally, Peter was sent to the gentiles, being Cornelius and company, in Acts 10, to "tell" them "words by which" they would "be saved," Acts 11:14.  

Peter, after this significant role in the early stages of the Church, in the book of Acts, doesn't have as significant of a role as the Apostle Paul, when it came to the evangelism and growth of the more dominant gentile church.  Peter is one of the "pillars," of the Jerusalem Church, as Paul said he "seemed" to be, Galatians 2:9.  But one of those pillars was also James, the Lord's brother, who wasn't even an original Apostle, and James seemed to have a very prominent role in the Jerusalem Church.  There is no indication that Peter held any significance in the Church other than his apostolic authority--which he shared with others.   The only thing that stands out is his role in the early stages of the church in the book of Acts.

Jesus is the Christ, the son of God, and whoever believes in him for salvation will be saved.  Some would say that revelation itself is the "rock," and that's understandable, considering that salvation comes by believing certain divine revelation, and whoever believes that revelation, is saved and added to the church.  But considering the analogy of building on a rock in Matthew 7 about the man who listens to Christ's sayings, I think the rock could reference the apprehension and acceptance of the truth that Jesus is the Christ, the son of God.

Some will say that Jesus was referring to himself as "this rock."  In Matthew 21:42, Jesus quotes the Psalm (118:22) :  "Have you never read in the Scriptures: The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'? 

Jesus being the "chief cornerstone" is an argument for Jesus himself as the rock he was referencing.  However, the word "stone" is not the Greek "petra" but "lithos."  This stone is again referenced in Acts 4:11 and 1 Peter 2.7.  The "household of God" is said to have Jesus as that cornerstone, Eph 2.20.   Romans 9.33 and 1 Peter 2.8 speaks of Jesus as a stone and rock, not in a building sense, but as a cause of stumbling:  a "stone of stumbling" and a "rock of offense." "Stone" is "lithos" which is masculine in gender and "rock is "petra" feminine in gender--if the gender proves anything.  1 Corinthians 10:4 speaks of the "spiritual rock" that followed the Jews with Moses, and that rock was Christ--the Greek word is again "petra (feminine in gender).   So, Jesus is clearly referred to as a stone and a rock, and though some usages are not about building but causing stumbling, he is the chief cornerstone.  

So, was Jesus referring to himself before Peter?  He could have easily said that he was the rock upon which he would build his church.   But he doesn't say anything like that.  It was after Peter made the proclamation that Jesus said, "upon this rock," which suggests to me that Jesus was referring to that proclamation, a proclamation of a specific divine revelation that Peter had apprehended--a revelation that if one apprehends and accepts, they will be added to the church.

Tribulation and our response to it

Tribulation is said to be an appointment for believers. The word speaks of affliction and trouble. It is used for affliction for both believers and non-believers. For believers, it can be persecution, while for non-believers, it can be the wrath of God. The word "tribulation" seems more a religious word, because we would probably use "affliction” in most cases, as some translations do, but with reference to the "great tribulation," "affliction" would sound odd, so translations still speak of the “great tribulation.”

Paul writes, "No one should be shaken by these afflictions; for you yourselves know that we are appointed to this. 4 For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know." 1 Thessalonians 3:3-4

The NKJV translates "thlipsis" with "afflictions" and thlibo with "tribulation," while the NASB translates both Greek words with "affliction."

2 Thessalonians chapter 1 speaks of tribulation on both classes of people, because of the tribulation one class causes the other, they will suffer tribulation from God. God permits tribulation on believers as the Thessalonians text indicates. There is a benefit from it, but those who afflict (or "trouble") the believer will suffer affliction.

Paul writes, "We ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, 5 which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer; 6 since it is a righteous thing with God to repay with tribulation those who trouble you, 7 and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels..." 2 Thessalonians 1:4-7

You see the tribulation of each class of people in this text. I want to point out that "tribulation" is the Greek thlipsis and "trouble" is the Greek thlibo, as translated in the NKJV, the NASB translates with "affliction" and "afflict," respectively, so you see a close connection between the two words, which in the Greek are related.

The common traditional word is “tribulation,” as both translations translated Jesus words in Matthew 24:21 as the "great tribulation" from thlipsis—"mega (”great”) thlipsis."

Jesus said, "21 For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened." Matthew 24:21-22

Though tribulation is from the non-believer, it is God who grants it. But God will trouble them with tribulation at the coming of Christ.

John wrote, "They worshiped the beast, saying, 'Who is like the beast? Who is able to make war with him?'"

John: "5 And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months. 6 Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. 7 It was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. 8 All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world. 9 If anyone has an ear, let him hear. 10 He who leads into captivity shall go into captivity; he who kills with the sword must be killed with the sword. Here is the patience and the faith of the saints." Revelation 13:4-10

Verse 10 is meant to be instructive towards those saints who will face this tribulation. One must entrust their lives to God during that time.

There is a similarity of the captivity and sword reference to Jeremiah.

"1 Then the LORD said to me, "Even if Moses and Samuel stood before Me, My mind would not be favorable toward this people. Cast them out of My sight, and let them go forth. 2 And it shall be, if they say to you, 'Where should we go?' then you shall tell them, 'Thus says the LORD:
"Such as are for death, to death;
And such as are for the sword, to the sword;
And such as are for the famine, to the famine;
And such as are for the captivity, to the captivity."' Jeremiah 15:1-2

The NET Bible is more in line with Jeremiah using a Greek variant: 

"10 If anyone is meant for captivity,
"into captivity he will go.
If anyone is to be killed by the sword,
then by the sword he must be killed.
This requires steadfast endurance and faith from the saints." Revelation 13:10

There are variants about killing with the sword. However, Jesus did say, Matt 26:52: "everyone who takes up the sword will die by the sword."

The Jeremiah reference is about judgment, but the Revelation reference may be more about passive survival: don't take up the sword in tribulation, but trust the Lord even in captivity, and he will see you through. For if you take up the sword, then by the sword you will perish.

Those Jews who did as God said leading up to the Babylonian captivity would live, but lose everything, but as Jeremiah said by the word of the Lord: "their lives shall be as a prize for them."

"Now you shall say to this people, 'Thus says the LORD: "Behold, I set before you the way of life and the way of death. 9 He who remains in this city shall die by the sword, by famine, and by pestilence; but he who goes out and defects to the Chaldeans who besiege you, he shall live, and his life shall be as a prize to him." Jeremiah 21:8-9

Habakkuk seeks an answer to how could the evil of Babylon continue against those more righteous...

"Why do You look on those who deal treacherously,
And hold Your tongue when the wicked devours
A person more righteous than he?
14 Why do You make men like fish of the sea,
Like creeping things that have no ruler over them?' 

Habakkuk 1:13-14

2 Then the LORD answered me and said:
"Write the vision
And make it plain on tablets,
That he may run who reads it.
3 For the vision is yet for an appointed time;
But at the end it will speak, and it will not lie.
Though it tarries, wait for it;
Because it will surely come,
It will not tarry.
4 "Behold the proud,
His soul is not upright in him;
But the just shall live by his faith. 

Habakkuk 2:2-4

The Apostle Paul wrote of the tribulation he/ they suffered, and how they responded to it.

"8 For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. 9 Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, 10 who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, 11 you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many." 2 Corinthians 1:8-11

Whatever the exact trouble (thlipsis) Paul was referring to, he had resigned to the constant death threat his ministry brought, and so he had to put his life completely in God's hands. He identifies God as the one who raises the dead, which speaks of God's power and authority, and so why not entrust your life and situation to him--and maybe if they died, God would raise them up so they could finish their ministry and course?

Of course, we don't have special revelation concerning our specific future. Nevertheless, anyone in dire straits should entrust themselves to God who raises the dead, just as the Apostle Paul had done.