IN NORTHERN CENTRAL ISRAEL , the area allocated under Joshua to the tribe of Dan, there is an ancient site of pagan worship near the headwaters of the Jordan River as they flow down the watershed of Mt. Hermon. A short walk up a small rise brings you to a multi-level stony bench with an ochre-colored rock cliff face, perhaps an irregular one hundred fifty feet high stretching over a horizontal expanse of four hundred yards or so. There are a handful of bas-relief figures of pagan gods carved into the rocks, some slightly larger than a man, several approaching thirty feet high by fifteen feet wide. At the left is a circular pool of water, the opening of a cave known as the entry to Hades, the underworld of the dead.
It is here at this location two millennium ago that Jesus asks his followers who they think he is, a question laden with import. Peter answers from the depths of his own soul, “You are the Messiah, the Son of the living God.” (Matt. 16:14) It is a striking statement of revelatory faith, and Jesus answers, “Blessed are you, Simon son of Jonah, for this could only have been revealed to you by my Father in heaven.” (Matt. 16:17) He then likens Peter’s Greek name, *“petros,” to the natural rock on which they are standing. Using simile, he says that Peter’s faith is a foundation, and that “on this rock I will build my church, and the Gates of Hades will not overcome it.” (Matt. 16:18b)
This is a startling passage in Matthew. In the midst of the unfolding of this primary of all eschatological revelations, it is the first time that Jesus uses the word **“church” as he discloses his mission to his disciples. The imagery of the scene is overpowering; in a lush landscape, the beginning of the Jordan river, literally carrying life with it, flows rapidly past the nearby outcropping of rock jutting out of the earth next to it that encases the Gates of Hades, symbolically the entry of the soul of man into death.
It is here that Jesus first speaks of his own death. “From that time on Jesus began to explain to his disciples that he must go to Jerusalem, and that he must be killed and on the third day be raised to life.” (Matt. 16:21) The church of Jesus Christ is born here, and the all-encompassing resurrection of the faithful is a seed of life that is planted firmly in Jesus’ own faith in being raised to life after death. John later records Jesus’ saying “I lay down my life. I have authority to lay it down and authority to take it up again. This command I received from my Father.” (John 10:17-18)
The Book of Revelation speaks of Jesus as “the faithful witness, the firstborn from the dead, who loves us and has freed us from our sins by his blood.” (Rev. 1:5) Paul speaks of the resurrection of the dead throughout many of his letters. From a personal standpoint, we first consider his declaration that, “This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.” (2 Tim. 1:9b-10) This grace, unmerited eternal life, flows into us because of the blood that flowed out of Jesus at Calvary.
In a broader scale of theology, one that reaches past individual resurrection to a greater understanding of the meta-narrative of the bible story of God redeeming all the faithful of mankind, Paul says “For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive.” (1 Cor. 15:21-22) And then Paul exalts what initially seemed the minor events of one man’s lonely and tortuous crucifixion to Jesus’ preeminent place of authority over this fallen world, and establishes his Lordship over both the now and the not-yet kingdom of heaven. “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.” (1 Cor. 15:25-26)
Returning to our own personal benefit, Paul then says, “The spiritual did not come first, but the natural, and after that the spiritual.” (1 Cor. 15:45) This is a direct allusion to Jesus’ own statements calling us to be born again. (cf. John 3:5-7) Paul continues, “flesh and blood cannot inherit the kingdom of God.” (1 Cor. 15:50) Paul infers, quoting Hosea, the assurance of our eternal destiny in the rhetorical question, “Where, O death, is your victory? Where, O death, is your sting?” (1 Cor. 15:55) And we exult with him when he exclaims, “Thanks be to God! He gives us the victory through our Lord Jesus Christ.” (1 Cor. 15:55)
Jesus word’s echo across time to all who “have ears to hear.” (Matt. 11:15) The remain, as a sure foundation of faith: “On this rock I will build my church, and the Gates of Hades will not overcome it.” (Matt. 16:18b)
Q. Is Christ my Rock?
*Strong’s 4074.
**Strong’s 1577 (Also Louw-Nida 11.33), Gk. “ekklesia” – “assembly of Christians gathered for worship.”
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