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MARK RATHEL
Mark Rathel is professor of theology at The Baptist College of Florida in Graceville.
At the mid-point of his ministry, Jesus led his disciples on a spiritual retreat. Rather than leading them to a glorious Jewish retreat center, Jesus led them to a religious pluralistic center. Caesarea Philippi was the religious pluralism center of Palestine. Numerous biblical archaeologists equate Caesarea Philippi with the Old Testament village of Baal-gad, the location of worship of the fertility god Baal. During the period between the testaments, Greek settlers built a shrine to the Greek sexual goat-god Pan. Neopagans and Wiccans still worship Pan today. Herod Philip changed the name of the city from Paneas in honor of Pan to Caesarea Philippi in honor of the Roman emperor Augustus. At Caesarea Philippi, archaeologists discovered carved niches in which worshippers placed items for the worship of numerous gods. In this setting of religious pluralism, Jesus asked the question, "Who do people say that I am? Who do you say I am?"
After Peter's response, Jesus issued one of his three prophecies of his approaching death (Matt. 16:21; 17:22-23; 20:17-19). Following each of these passion predictions, Jesus taught important lessons about the nature of discipleship (Matt. 16:24-28; 18:1-19; 20:20-28). Jesus, then, correlated the concept of a sacrificial Messiah with costly discipleship. This lesson, then, connects the identity of Jesus with discipleship.
First, discipleship begins with an understanding of the identity of Jesus (Matt. 16:13-19). Jesus conducted a religious opinion poll regarding his identity. The general population respected Jesus as a religious teacher or spokesperson from God. He then made the issue of his identity personal—"Who do you say that I am?" In the 21st century, the question of the identity of Jesus is the supreme question. Many worldviews esteem Jesus highly, including Islam, the New Age Movement, and some forms of Hinduism. We need to press the question, "Who is Jesus?"
Peter responded to the question with great faith—the Jewish Messiah and the Son of God. Son of God expresses his intimacy and essential nature. The Old Testament connects the Jewish Messiah as the agent of God acting on behalf of the people of God. The foundation of the people of God is the confession of Jesus' identity.
God has given the keys of authority to the community following Jesus. Keys depict authority to open doors or lock doors. We lock doors by our silence. We open doors by our faithful proclamation. In His sovereignty, God chose to work exclusively through His messianic community.
Second, Jesus defined the nature of His Messiahship as a sacrifice (Matt. 16:21-23). The Jews expected a glorious Messianic reign. Jesus taught that suffering and death precedes the glory. Peter dictated an agenda to the one the one he called the Son of God. In response, Jesus contrasted two types of spirituality: the spirituality (thinking) of men and the spirituality (thinking) of God. The spirituality of men unites with the spirituality of Satan. Both Satan, in the temptation, and Peter, offered a kingdom without suffering. The confession of Peter functioned as a foundation rock for the people of God. Yet, Peter now functioned as a stumbling rock (a stone of offense) to Jesus. Jesus "must" go to Jerusalem and the cross. The term 'must" describes a divine necessity. In death, Jesus willingly submitted to the will of God the Father.
Third, Jesus defined the nature of discipleship as sacrificial (Matt. 16:24-28). Disciples must die to self. The verbs "deny" and "take up his cross" describe definite one-time action. After all, an individual can only die one. The verb "follow" describes continual action. Everyday a disciple follows Jesus.
Jesus provided two incentives for discipleship. First, he provided the incentive of His own example. Second, He explained that a disciple is a steward who gives an account. At his second advent, Jesus will reward faithful disciples.