Feb. 14, 2010
Background Scripture: Mathew 16:13-27
Devotional Reading: John 10:22-30

Sometimes there are words in the scriptures that we may “fly by” without realizing their deeper, less apparent significance. In Matthew 16:13-27 the term “Caesarea Philippi” is a prime example: “Now when Jesus came into the district of Caesarea Philippi, he asked his disciples …” (16:13).

Last week we saw that Jesus sought in Tyre and Sidon a brief “timeout” from his increasingly frenetic ministry and hostile opposition. Then, in Matthew 15:29-16:12, he returned to the shores of the Sea of Galilee. But in 16:13 Jesus once again wants to get away with his disciples to a private place for the purpose of preparing them.

Why Caesarea Philippi? Was it just conveniently nearby and off the beaten track? This city, located at the foot of Mount Hermon on the fertile North end of the Jordan Valley, was still in the land of Palestine, but the population was mixed: ethnically, linguistically and religiously.

Scattered in the area were temples of the ancient Syrian Baal worship. A nearby cavern was held to be the birthplace of Pan, the god of nature (so the area was first known as Panias; today, Banias). In the city itself Herod the Great had built a great white marble temple dedicated to the deified Caesar.

The testing place

Some scholars believe Jesus chose this spot where, surrounded by the vivid religious images and shrines, he would challenge his disciples and be recognized as the Messiah, “the anointed one of God,” not of just Israel, but all humankind. Those two words, “Caesarea Philippi,” tell us that Jesus chose the spot knowingly and purposefully.

The time had arrived for Jesus to determine how far along in their understanding of him were the crowds, and the disciples. In planning the next stage of his ministry he needed to confirm his own perceptions of these two groups.

His disciples say that the crowds identify him with John the Baptist, Elijah, Jeremiah “or one of the prophets” (16:14).

Anticipating that his disciples’ view of him should be more advanced than that of the masses, Jesus goes on to ask, “But who do you say that I am?” the same  question with which he confronts us – not once, but over and over again in our lives.

It is then that Peter proclaims: “You are the Christ, the Son of the living God” (16:16). This is the first verbal identification of Jesus’ messianic role.

“Blessed are you, Simon Barjona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church …” (16:17,18).

Until this moment, the impetuous disciple has been known by his birth name, Simon, but Jesus is renaming him Petra (Peter, in English), the Greek word for “rock.”* And it is here a controversy begins?

Who’s the Rock?
The Roman Catholic Church’s interpretation is that it is Peter the person who is the founding rock, the first pope (“papa”). While I understand and appreciate this view, I do not accept it. Why? Because there are some verbal clues to the contrary.

Jesus says it is the revelation of God, not Peter’s achievement, that has enabled him to confess Jesus as “Christ, the Son of the living God.” Is Jesus not saying that it is this kind of faith that shall be the founding stone of God’s People?

The emphasis is not on Peter as a person, but on his faith and the faith of all true disciples. After this, as with all other disciples, at certain times his faith waxed and waned. Like ours.

It is interesting that those who claim Peter himself as the “rock” of the Christian faith because of Matthew 16:13-020 fail to find the disclaimer in the next paragraph, 16:21-23, in which Jesus says to Peter: “Get behind me Satan! You are a hindrance to me; for you are not on the side of God, but of men.”

Like all of us, at times Peter was “a rock” for the gospel, but at others, also like us, he was common clay. God expects “rock.”
*In Jn. 1:42; 1Cor. 1:12, 3:22, 9:05, 15:5; Gal. 1:18; 2:9,11,14, Peter is called “Cephas,” the Aramaic equivalent of the Greek “Petra.” Aramaic was Jesus’ native language.

The views and opinions expressed in this column are those of the author and not necessarily those of Farm World. Readers with questions or comments for Rev. Althouse may write to him in care of this publication.