Definition for Rock in Scripture
Glossary
Rock (in Scripture. Also see DNA.)
In Geology and in Scripture, a natural rock formation is referred to as a rock. Any piece separated from that natural rock formation is generally, but not universally, referred to as a stone [Jeffrey, et al., A Dictionary of Biblical Tradition in English Literature, 736-737]. I believe this is why, in Exodus, Christ is symbolized by a rock (cf. Ex 17:6; 1 Cor. 10:4) instead of a stone. He had not yet become incarnate and, thus, not yet been sent into material creation as a mortal man. As a Person of the Trinity, the Son of God can never be separated from God. However, by taking on a mortal body, the man Jesus could not ascend back to the Father until his redemptive mission had been accomplished (cf. Jn. 12:24). This return to the Father was essential for our salvation. As we read in John, Jesus had to “go to the Father” so that His body could enter into the Trinitarian dialogue, the result of which is the giving of the gift, i.e., the Holy Spirit (Jn. 16:5-10), to his bride, the Church. This requirement is why, before Jesus’ ascension, his body (dust of the earth) could accurately be represented by a stone instead of a rock. After the bodily ascension of Jesus, it would be more appropriate to refer to the incarnate Jesus as a rock again; Hildegard tells us the Church sits on the strongest of rocks, i.e., the risen Christ [Hildegard, Scivias, 400].
As I have said elsewhere, from a geological sciences standpoint, all stones (of any size and shape) come from an original rock formation, e.g., mountain. It seems that Scripture also reflects this Truth as conveyed to human writers of Scripture. Margaret Turek writes:
Moreover, sin is committed by someone whom God regards as his beloved son or child. “I am a father to Israel, Ephraim is my firstborn” (Jer 31:9). 67 [sic] Sinners are “children who refuse to listen” (Is 30:9); “their hearts are far from” God (Is 29:13); indeed sinners hide from the Lord (Is 29:15); they rebel against and desert God (Hos 7:13; Dan 3:29–30). They are “unmindful of the Rock that begot” [emphasis SML] them; they “forg[e]t the God who gave [them] birth” (Deut 32:18; cf. v.20). “Hear, O heavens, and listen, O earth, for the LORD speaks: Sons I have raised and reared, but they have rebelled against me! . . . They have forsaken the LORD, spurned the Holy One of Israel” (Is 1:2, 4; cf. Hos 8:3).[1]
Clearly, the Rock is a direct reference to Our Heavenly Father. We know this because it is only the Father who begets — the Son is the one begotten, but does not beget — the Holy Spirit proceeds. We are the Father’s children, the Son’s brothers and sisters, in the unity of the Holy Spirit.
When we put these facts together, we begin to see why the Heavenly Jerusalem is built on top of a mountain. In the Old Covenant, all encounters with God occurred where God dwelled, e.g., the burning bush on the mountain of God. Eventually, where God dwelled was in a house (bethel) called a temple. The Temple was built of geological stone was on top of a rock mountain (e.g., Gen 12:18; Ex 3:12, 4:27, 19:12; Deut 9:21, Wis 9:8; Ez 43:12). Note that Deut 9:21 relates to the two stone tablets of the Law given to Moses and stored in the Ark of the Covenant. For much more information about the OT temples, read OT Temples.
One interesting point brought to light about the successive OT temples is this:
Just as there were never two places where God simultaneously dwelled, there were never two Temples existing at one time. The location of the Temple and each rebuilt Temple was located around the exact same location, i.e., the sacred rock of the mountain, which was the foundation for the altar of holocausts in the Temple of Jerusalem.[2] The location of the sacred rock is significant because it is at that location where David, who had become prideful, saw an angel sent by God making ready to strike the people of the city. The angel was stayed when David humbled himself before God. In gratitude, David built an altar upon this rock. It is also the same location where ancient tradition holds that Abraham made ready to sacrifice his son, Isaac.The sacred rock was not only spared in each rebuilding of the Temple; it was the very center of each design.[3] Perhaps, and this is only conjectured on my part, the sacred rock provides us with a deeper understanding of Jesus’ words to Peter when he said, “And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it” (Mt. 16:18).Peter is the visible head of the Church that Jesus built. The Church is the Mystical Body of the Resurrected and Ascended Jesus. The Glorious body of Jesus is now united with the Father, i.e., the original rock formation. Jesus and his Father are now the rock upon which the New Covenant Temple rests — the Temple of which Peter is the visible head.[4]
ENDNOTES:
[1] Margaret Turek, Atonement: Soundings in Biblical, Trinitarian, and Spiritual Theology, (San Francisco: Ignatius Press, 2022), Kindle Locations 484-490.
[2] Barnabas Meistermann, “Temple of Jerusalem,” The Catholic Encyclopedia, Vol. 14, (New York: Robert Appleton Company, 1912), from http://www.newadvent.org/cathen/14499a.htm (accessed June 3, 2011).
[3] Barnabas Meistermann, “Temple of Jerusalem,” The Catholic Encyclopedia, Vol. 14, (New York: Robert Appleton Company, 1912), from http://www.newadvent.org/cathen/14499a.htm (accessed June 3, 2011).