The Rock – August 27, 2023 – Lebanon UMC — by Alan Swartz
Proper 16 Year A — Twelfth Sunday after Pentecost
See the video of the sermon I preached at Lebanon UMC on August 27, 2023
Romans 12:1-8 (NRSVue)
1 I appeal to you therefore, brothers
and sisters, on the basis of God’s mercy, to present your bodies as a living
sacrifice, holy and acceptable to God, which is your reasonable act of
worship. 2 Do not be conformed to this age, but be
transformed by the renewing of the mind, so that you may discern what is the
will of God—what is good and acceptable and perfect.
3 For by the grace given to me I say
to everyone among you not to think of yourself more highly than you ought to
think but to think with sober judgment, each according to the measure of faith
that God has assigned. 4 For as in one body we have
many members and not all the members have the same function, 5 so
we, who are many, are one body in Christ, and individually we are members one
of another. 6 We have gifts that differ according
to the grace given to us: prophecy, in proportion to faith; 7 ministry,
in ministering; the teacher, in teaching; 8 the
encourager, in encouragement; the giver, in sincerity; the leader, in
diligence; the compassionate, in cheerfulness.
Matthew 16:13-20 (NRSVue)
13 Now when Jesus came into the
district of Caesarea Philippi, he asked his disciples, “Who do people say that
the Son of Man is?” 14 And they said, “Some say
John the Baptist but others Elijah and still others Jeremiah or one of the
prophets.” 15 He said to them, “But who do you say
that I am?” 16 Simon Peter answered, “You are the
Messiah, the Son of the living God.” 17 And
Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood
has not revealed this to you but my Father in heaven. 18 And
I tell you, you are Peter, and on this rock I will build my church,
and the gates of Hades will not prevail against it. 19 I
will give you the keys of the kingdom of heaven, and whatever you bind on earth
will be bound in heaven, and whatever you loose on earth will be loosed in
heaven.” 20 Then he sternly ordered the disciples
not to tell anyone that he was the Messiah.
Introduction
We saw last week how Jesus took his disciples into the
region of Tyre and Sidon, an area that was primarily Gentile, not Jewish. We
saw how Jesus once again interacted with a Gentile seeking healing on behalf of
someone. Now, this week, we see that Jesus has taken his disciples to Caesarea
Philippi.
In the Old Testament this area was known as Baal Gad. It was
associated with the northernmost part of the area of the conquest (the tribe of
Gad) and was known for the worship of Baal. (Kamrat and
Sperling)
This area in later days came to be known as Panias, named
after the Greek god Pan. By the 3rd century BC, it became a place for the
worship of Pan — a nature god often associated with fertility and sexuality. A
spring emerged from the mouth of a large cave there and offerings were made to
Pan by casting sacrifices into the cave.
In 20 BC this area was gifted by Caesar Augustus to Herod
the Great who built a marble temple there in honor of the Emperor. Upon Herod’s
death his son Philip established his place of rule there and name it Caesarea
Philippi. (Choi; Boring 343;
Witherington 310)
Now I am mentioning all of this to help paint the scene.
Imagine Jesus and his disciples standing before this cavernous opening with all
types of associations with pagan worship, including Canaanite and Greek worship
— a place that is now a regional center of political power for Rome. Here, at
this spot, Jesus confronts his disciples with two questions…
Who do people say I am? And, who do you say I am?
A Messianic and Davidic Identity
So, let’s take a closer look at the text.
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist but others Elijah and still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.”
The disciples now recognize that Jesus is the anointed one —
that it, the Messiah. Matthew identifies Jesus with David throughout his Gospel
account beginning in the very first verse where Matthew identifies Jesus as
“the Messiah, the son of David, the son of Abraham.” (Mt 1:1 NRSVue) In chapter
9 two blind men call out to Jesus, “Have mercy on us, Son of David!” (9:27) We
saw just last week how that Canaanite woman cried out to Jesus, “Have mercy on
me, Lord, Son of David.” (15:22) Two more blind men are healed outside of
Jericho, again crying out, “Lord, have mercy on us, Son of David!” (20:30) When
Jesus processes into Jerusalem the crowds shout, “Hosanna to the Son of David!”
(21:9) When Peter calls Jesus, “the Son of the living God,” he is giving Jesus
the title given to David. (Barber)
17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
I want to mention four points from this passage. First, Peter
is identified as the rock upon which Christ will build his church. Second, the
powers of death will not prevail against the church. Third, Peter is given the
keys to the kingdom. Fourth, he is given the authority to bind and loose. Let’s
first look at the first two points.
The Rock vs the Gates of Hades
You probably already know that the name Peter means rock, so
Jesus uses the name as a pun for the establishment for his church. His church
will be founded on this rock. I believe that Peter is singled out for making
this tremendous profession of faith: “You are the Messiah, the Son of the
living God.”
So, Peter is called the Rock. In fact, instead of using the
name Peter it would be more accurate to call him the Rock. (Boring 345) Now it is interesting that
today there is someone else known as the Rock — Dwayne “The Rock” Johnson, a
well-known professional wrestler turned actor. Dwayne is known for his imposing bulk as well
as his taunts and trash talk especially the phrase “lay the smack down,” or
“layeth the smaketh down” as he puts it in the KJV vernacular. (“Dwayne Johnson”)
We don’t know much about Simon “The Rock” Peter’s physique,
but he was most likely fit and strong to be a fisherman in the first century
AD. While Peter isn’t know for trash talk, he is certainly known for his
shortcomings: one who often lacked faith and would even deny knowing Jesus. No,
what is being praised and lifted up here is his proclamation of Jesus as the
Messiah and the Son of the living God. This is the Rock upon which Christ will
build his church.
The next point made is that this church will prevail over
the Gates of Hades. Now some translations use the phrase Gates of Hell which
really isn’t what the text says. Hell is more commonly associated with the word
Gehenna (a place of burning and destruction) whereas the word Hades is more
closely associated with death and the realm of the dead.
If you are like me, when you hear of the church founded upon
a rock you visualize the church as an impenetrable fortress, such as Luther’s
“A Mighty Fortress.” But here Jesus portrays the church as on the offense. It
is death that is placed on the defensive. St. Paul called death “the last enemy
to be destroyed.” (1 Cor 15:26) He also said that since Christ has been raised
from the dead he will never dies again and “death no longer has dominion over
him.” (Rom 6:9) Death will be destroyed and we are to consider ourselves “dead
to sin and alive to God in Christ Jesus.” (6:11)
The Keys
The next two points are the Keys and the Binding and
Loosing.
The first thing I want to mention is where the concept of
binding and loosening comes from. Binding and losing are part of the rabbinical
tradition. You Different rabbis had different ways of interpreting scriptures
and interpreting what the commandments mean and how to faithfully live them
out. The rabbis would speak of binding and loosing which meant that they would
forbid certain practices or allow certain practices. If you bind something,
it’s forbidden. If you loose something, you permit it. You are free to do it.
This binding and loosing became very important. The followers of those rabbis
took their teaching on binding and loosing very seriously.
Basically, what Jesus is saying to Peter is in the context
of this great confession that Peter has made; that Christ will establish his
church on this rock. He has given Peter the keys to the Kingdom. The keys are
part of binding and loosing — forbidding and permitting. Later we will see how
it also ties into the notion of forgiving or retaining sins.
Matthew talks about binding and loosing here in chapter 16
and in Chapter 18. Let’s talk just a little bit about the similarities and
differences.
15 “If your brother or sister sins against you, go and point out the fault when the two of you are alone. If you are listened to, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If that person refuses to listen to them, tell it to the church, and if the offender refuses to listen even to the church, let such a one be to you as a gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.” (Mt 18:15-20 NRSVue)
Here Jesus is extending the authority to loose and bind to
all of the disciples present. Indeed, it is understood to be given to the
church. Moreover, we see how that authority is tied directly to church
discipline. Here is a process of dealing with an unrepentant sinner in the
church, a process that finally ends with the unrepentant sinner expelled from
the church and treated as a gentile and a tax collector.
Too often people hear the pronouncement given to treat one
as a gentile and tax collector and assume it allows for harsh treatment. To the
contrary, just how did Jesus treat gentiles and tax collectors? In the verse
preceding this section Jesus says, “So it is not the will of your Father in
heaven that one of these little ones should be lost.” (vs 14) To treat one as a
gentile or tax collector is to be loving in outreach to the person in the hope
of receiving them back into the fellowship of the church.
These passages in Matthew are similar to a passage in John’s
gospel. Here it is…
19 When it was evening on that day, the first day of the week, and the doors were locked where the disciples were, for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (Jn 20:19-23 NRSVue)
What a wonderfully powerful and frightening gift. It is
frightening because it is so easily abused. Throughout history we have seen the
way the church has treated people. We see the way people have been shunned,
shamed, and derided with no hope of reconciliation being offered. It is also a
powerful gift. Imagine, we have been the authority to announce the redemption
we have in Jesus Christ and to proclaim forgiveness in his name. How wonderful
is that?
Now keep in mind, how historically, the church has put this
concept of binding and loosing to work. Consider, for example, why there are
certain New Testament commands that we no longer take literally or enforce upon
people. For example, we no longer expect women to come to church with their
heads covered. We allow women to speak in church. We allow women to teach in
church. We have renounced slavery, a practice that was recognized and permitted
in the scriptures. Divorce no longer precludes people from leadership roles in
the church. We have allowed we have given women license to preach since John
Wesley’s days and now ordain women and elect them bishops. (Powell 81)
There is so much more we can say about this text, but I
really need to move into our epistle text for today.
All Members of the One
Our reading from Romans begins…
1 I appeal to you therefore, brothers and sisters, on the basis of God’s mercy, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable act of worship. 2 Do not be conformed to this age, but be transformed by the renewing of the mind, so that you may discern what is the will of God—what is good and acceptable and perfect.
Today’s epistle lesson ties in so nicely with the Gospel
text. Jesus talks about the establishment of the church and its authority. Paul
talks about the makeup of the church in terms of its members.
We are reminded to present our “bodies as a living sacrifice,
holy and acceptable to God.” It is not animal sacrifice that God wants from us.
He wants, not the dead, but the living. Our bodies represent our whole selves.
We offer our whole selves to God as a reasonable or logical act of worship. Our
whole selves includes our bodies as well as our minds. By giving our whole self
to God we acknowledge that we no longer belong to ourselves, but to God —
completely. (Witherington and Hyatt 284–85;
Murray 110–11)
It is an offering that isn’t made in a temple, but in our everyday life and
activities. (Stott 321) This act of obedience and
worship is what is pleasing to God. (Wright 707)
As Paul says to the Corinthians…
15 Do you not know that your bodies are members of Christ? … 17…anyone united to the Lord becomes one spirit with him. … 19 …your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? 20 For you were bought with a price; therefore glorify God in your body. (1 Cor 6:15-20 passim, NRSVue)
Paul talks about the renewing of our minds that we “may
discern what is the will of God — what is good and acceptable and perfect. Another
way to put this may be: “Do not let yourselves be shaped by what everyone else
does, but rather let yourselves be transformed in a whole new way of thinking,
so that you can discern what conforms to God’s will, namely what is good, and
pleasing, and perfect.” (Achtemeier 195–96)
He continues…
3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another.
We recognize our place in the church — the body of Christ —
with a spirit of humility and sober judgment. We are all members of one body.
We are individually members of one another. We all have a function within the body,
and we are uniquely gifted for that function.
Gifts
Finally, Paul mentions that as members of the same body, we
all have gifts that are vital to the body as a whole.
6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the encourager, in encouragement; the giver, in sincerity; the leader, in diligence; the compassionate, in cheerfulness.
Paul Achtemeier, in his commentary, makes two points about
the mention of the spiritual gifts here. First, this is not meant to be an
exhaustive list. Second, no one gift is better than another and no gift is
unimportant to the work of the church. (Achtemeier 197)
I don’t need to go into any detail about the gifts mentioned
here. This list is representative of a much larger list of gifts. What is
important is to be faithful stewards of the gifts we have been given.
So, Now What?
Our lessons today, from Matthew and Romans, serve to remind
us of the importance of the mission of the church. Our God’s desire is that not
one soul is lost. Our work is never complete when there are those who need to
be shepherded into the Kingdom. The church is uniquely gifted to do that work. Sadly,
we have seen too many examples of these gifts being abused.
We are not gatekeepers of a fortress, with the job of
keeping the riff-raff out. We are the church of Jesus Christ that rails against
the forces of death and destruction knowing that the defeat of those forces is
certain.
We are the People of God, the Body of Christ, Members of One
Another — we are the bearers of the hope and grace of God.
+ In the Name of the Father, and of the Son, and of the Holy
Spirit.
References
Achtemeier, Paul J. Romans. John Knox Press, 1985.
Barber, Michael
Patrick. “Jesus as the Davidic Temple Builder and Peter’s Priestly Role in
Matthew 16:16-19.” Journal of Biblical Literature, vol. 132, no. 4,
2013, pp. 935–53. JSTOR, https://doi.org/10.2307/42912475.
Boring, M.
Eugene. “Matthew.” The New Interpreter’s Bible, edited by Leander E
Keck, vol. 8, Abingdon Press, 1994, p. 744.
Choi, Agnes.
“Caesarea Philippi.” Bible Odyssey,
https://bibleodyssey.net/places/main-articles/caesarea-philippi/. Accessed 25
Aug. 2023.
“Dwayne
Johnson.” Wikipedia, 25 Aug. 2023. Wikipedia,
https://en.wikipedia.org/w/index.php?title=Dwayne_Johnson&oldid=1172238053.
Kamrat, Yuval,
and S. Sperling. “Gad.” Encyclopaedia Judaica, Online Edition, 23 May
2018, https://www.encyclopedia.com/people/philosophy-and-religion/biblical-proper-names-biographies/gad#2587506980.
Murray, John. The
Epistle to the Romans: The English Text with Introduction, Exposition, and
Notes (Vol 2). 1984 Reprint, vol. 2, Wm. B. Eerdmans Pub. Co, 1968.
Powell, Mark
Allan. “Binding and Loosing: Asserting the Moral Authority of Scripture in
Light of a Matthean Paradigm.” Ex Auditu, vol. 19, 2003, pp. 81–96.
Stott, John R.
W. The Message of Romans: God’s Good News for the World. InterVarsity Press,
1994.
Witherington,
Ben. Matthew. Smyth & Helwys Publishing, 2006.
Witherington,
Ben, and Darlene Hyatt. Paul’s Letter to the Romans: A Socio-Rhetorical
Commentary. W.B. Eerdmans, 2004.
Wright, N. T.
“The Letter to the Romans.” The New Interpreter’s Bible in Twelve Volumes,
vol. 10, Abingdon Press, 2002, pp. 395–770.
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