Today’s gospel was also used for the feast of Saints Peter and Paul at the end of June. Should we go back in our files and update what we preached then? No, not at all. Even the same scripture passage takes on a new meaning in a different setting. That’s why we can’t pull out old homilies from the past to preach again now. It’s not “the same old passage” — it’s always new, ready to speak a fresh message to our eager ears at this point in our lives and in the history of the world.
This text is well rooted in our Catholic teaching for the primacy of the pope, the Bishop of Rome. Protestants would see in it the stress on Peter’s faith, the “rock” on which Christ has built his church — the rock on which God builds, stone upon stone, a community of Christ’s followers.
So often we hear people describe themselves as “spiritual but not religious.” They profess spiritual values and may even have private practices, but do not want to belong to any “formal institution.” But today’s text is about the church which is essential to Christian faith. It is not just a gathering of people who think and act the same way. Jesus is very specific: he will build his church, protect it against the forces of evil from within and without that intend to destroy it — or discount it as having little value for the “spiritual person.” Jesus intended the church to continue the mission God sent him to accomplish: to preach the reign of God now present and to come.
As Jesus’ journey to Jerusalem continues the tension with the authorities is intensifying. So, he “strictly ordered” the disciples not to tell anyone that he was the Messiah. There will be a time for that after he accomplishes his mission and the Spirit comes upon the community at Pentecost.
The three Synoptic Gospels, Matthew Mark and Luke, record today’s event. They must have considered it very important for the church’s understanding of Jesus’ ministry. This is the first time the title Messiah is used in Matthew. Jesus affirms its use but, at this point, the disciples would have a false notion of how Jesus is Messiah — certainly not a conquering savior who would overthrow the Romans and raise up Israel as a powerful nation “under God.” The gospel is not yet complete, all the evidence is not yet in. Jerusalem awaits the Messiah and Jesus’ messiahship will include suffering death and resurrection (cf. next week’s gospel). The disciples have much to learn about Jesus’ messianic role and so, for now, “he strictly ordered his disciples to tell no one that he was the Christ.”
There have been many holy and great religious figures in history. Their followers in the world’s great religions Islam, Buddhism, Judaism, etc. would count Jesus among the list of holy and great religious leaders. Even people who belong to no religion would say the same. So, there are plenty of responses today to Jesus’s question, “Who do people say that the Son of Man is?” These varied responses are respectful and often have a note of admiration.
But when Jesus puts his question to Peter, and to us, he isn’t asking about public opinion. He is inviting a confession of faith from his disciples; the kind of faith that results in a lifetime commitment and a changed life. Yes, but few people’s lives change completely and irrevocably when they profess faith in Christ. Instead accepting him means following him on a lifetime journey that will include: good deeds, but with failure too; faith when life presses down on us, but also moments of fear, even despair; good intentions, but mixed with selfish moments as well, etc. It’s a lifetime commitment that invites frequent returns to the path when we have strayed and offers forgiveness whenever we ask.
All along our journey we respond again and again to Jesus’ question with a faith-filled response, “You are the Christ, the Son of the living God,” and we take another step on our faith journey remembering Jesus’ promise to his community — we are his church and nothing shall overcome us, not sin, not even death.
Jesus gave authority to Peter and to the apostles during his lifetime (18:18). When he departed they exercised their authority by passing on to the next generation of believers what they learned and received from Christ. With the wise exercise of their authority many centuries later we have come to know what Jesus said and did and so we can profess the same faith in him that Peter did, “You are the Christ, the Son of the living God.”
In Matthew’s Gospel Jesus refers to himself as the “Son of Man.” The title would have been confusing to Jesus’ hearers. It might have stirred up thoughts of Daniel 7 where the Son of Man is described in powerful imagery as one who will overcome those worldly rulers who wield power over nations. The Christ, the Anointed One would be the Servant envisioned by Isaiah (61:1) who would bring good news to those suffering and afflicted.
Peter gives the right answer to Jesus’ question, though he does not know it’s full implication. His response is not something we can reason to on our own — not revealed by “flesh and blood.” Jesus affirms this with his beatitude, “Blessed are you, Simon son of Jonah….” Knowledge about Christ and fulfilling our roles as his disciples aren’t achieved on our own, but are given to us from above (“revealed… to you by my heavenly Father”). Only God can make Jesus known to Peter and only God makes Jesus’ divine identity known to us.
“Rock” is a biblical name for God. Maybe that’s what Jesus implies when he names Peter “Rock.” His faith will be solid, for its source is God, “our Rock and our salvation.” God is also the foundation for our lives, the solid ground on which we stand. (Remember the wise man who “built his house on rock” — Mt7:24? The Jewish people hoped for a day when God would restore the community and fix it firmly against all evil forces, even death itself (Is 28:15-19). The church Jesus himself has built is that promised community that will remain forever.
Peter is given the keys of authority for the kingdom. He is the servant who will look over the master’s household with both responsibility and freedom. Jesus uses legal terms to describe Peter’s role. He will have power to cancel debts we “owe” to God. He will also “loose” the bonds of injustice for those held captive. Peter and the faithful (18:18) will open the doors to those who sincerely seek God’s kingdom, but will close it to those who wish to enter to destroy, as well as those already within whose presence and actions disrupt the bonds of community.
Peter got it right. Jesus is the Messiah, the one who had come to liberate not only those enslaved by Rome, but all who are poor and oppressed. He can liberate those diminished by sin, dominated by colonial powers, oppressive national debt, violence and enslavement of any kind. His liberating power was handed on to Peter and his companions and is our responsibility today. We are to loose those who are bound and to bind the powers of those who threaten the freedom of God’s children in any way.