The Greatest Question, Peter’s Confession, and the Church: JESUS OUR HOPE!!!

INTRODUCTION

Opening Story (ME):

Today, I am sure that on all of our minds is that we are gathering at 7th Street UM for perhaps one of the last worship services. This is troubling in many ways, but it is in these moments that we are reminded powerfully that the church is not a building but a people - the “people of Jesus” who “carry the light” of our transforming encounter - and life of walking in the light by the power of the Holy Spirit.

As faith is the greatest grace, so that which is opposite to it must be the greatest sin.

Stephen Charnock (English Puritan Theologian)

English Standard Version (John: Chapter 6)

29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”

Thus, no matter the darkness of the moments we face in life - and these are sure to come to us all - we can rest assured that because of our faith in Jesus - we have every reason to have hope, and to give ourselves fully to loving God and others for the rest of our lives.

Whatever is your greatest joy and treasure, that is your god.

Charles Spurgeon

TEXT:

Matthew 16:13-17 (ESV)

Peter Confesses Jesus as the Christ

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, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” 20 Then he strictly charged the disciples to tell no one that he was the Christ.

The Holy Bible: English Standard Version. Crossway Bibles, 2016, p. Mt 16:13–20.

PRAYER

WHAT

What do they need to know (INFORMATION)?

Outline of Passage

I. Arrival in Caesarea Philippi (vv. 13-17)

A. The first question: “Who do people say that the Son of Man is?” (vv. 13-14)

1. The Disciple’s first response: “John the Baptist”

2. The Disciple’s second response: “Elijah”

3. The Disciples third response: “Jeremiah or one of the prophets”

B. The greatest question: “But who do you say that I am?” (vv. 15-17)

1. Simon Peter’s Great Confession: “You are the Christ, the Son of the living God”

2. Jesus’ reply: “Blessed are you, Simon Bar-Jonah!”

3. Jesus discloses Divine inspiration for Peter’s confession: “flesh and blood has not revealed this to you, but my Father in heaven”

II. Jesus commissions Peter and the Church – God’s “new covenant” community (v. 18)

A. Jesus confers (and confirms) the Disciple’s new name: “you are Peter,” (v. 18)

B. Jesus commissions Peter’s Apostolic ministry and Church leadership role: “and on this rock I will build my church,” (v. 18)

C. Jesus provides assurance of the Church’s ultimate victory: “I will build my church, and the gates of Hades will not prevail against it” (v. 18)

III. God’s “ministry community:” the Church (vv. 19-20)

A. The Church’s (Disciple’s – Apostle’s) ministry purpose: “I will give you the keys of the kingdom of heaven” (vv. 19-20)

1. The responsibility to bind and loose on earth (through the Gospel): “whatever you bind on earth shall be bound in heaven”

2. The responsibility to bind and loose in heaven (through the Gospel): “whatever you loose on earth shall be loosed in heaven”

3. The confession of Jesus as the Messiah must be understood fully, and disclosed only at the proper time: “he sternly ordered the disciples not to tell anyone that he was the Messiah”

After arriving in Caesarea Philippi, as Jesus public ministry was drawing towards the end, sometime during the last year of His public ministry, Jesus initiated a “private conversation” with his Disciples designed to test their understanding of His identity as the Messiah (or the Christ), and provide revelation which introduced their foundational Apostolic ministry (starting with Peter based on His “divinely inspired” confession of faith, both personally, and as a representative of the Disciple group). Therefore, this pericope, represents the “turning point” of Jesus revelation as the Messiah to His disciples in the Gospel of Matthew (Lewis and Booth 399). Additionally, this passage introduced (for the first time) the formation of the Church (God’s “new covenant” faith community of those who believe in and follow the Messiah), and described the ministry of the Church (exercising the “keys of the kingdom of heaven” through the ministry of binding and loosing) in preaching the Gospel, and exercising ecclesiastical leadership (discipline and oversight) over the new community (France, Matthew: New International Commentary 620-627; Lewis and Booth 403-404; Harris 347; Clendenen and Howard 1031).

Probably the main question of this pericope is related to the meaning of Jesus statement to Peter: “you are Peter, and on this rock, I will build my church,” and, “I will give you the keys of the kingdom of heaven” (Argyle 126-127; Harris 345-347). The initial question is regarding the meaning of the “rock” referenced in Jesus’ statement. Potentially, this term could refer either to Peter personally, Peter’s confession of faith in a representative fashion, or to Jesus Himself, as the foundation for the Church (Argyle 126; Keener, Matthew 270-271; Snow and Ermakov 257-256; Albright and Mann 195; Luz 357; MacDonald 1186-1187; Wesley 58; Henry 61-63; Dake 18). My view, in accordance with the literal statement, and research on the topic, is that Jesus personally named Peter in this statement (which also infers secondary reliance on his representative confession of faith for all believers, and on the object of his faith – Jesus Christ - the “corner stone” of the Gospel). There is also the question of whether Jesus statements apply only to Peter (as per the typical Roman interpretation of Apostolic authority invested in Peter and his ecclesiastical successors as the Bishop of Rome), or to the Disciples/Apostles, and the Church (in general) (Rydelnik and Vanlaningham 1483; Dake 18). Based on my research, I believe this statement clearly applies both to Peter, the Apostles, and to the general Church. There is also the central question of the precise meaning of the “binding and loosing” ministry which after research, I understand refers to the preaching/teaching of the Gospel (thereby facilitating entrance into the Kingdom of Heaven), and the exercise of discipline and leadership within God’s “new covenant” community of faith (defining those who are admitted as members or excluded based on their faithfulness to the Gospel message and teachings of Jesus the Messiah).

The social setting for the Gospel in terms of the community of origin (and original audience) depends to a large extent on the interpretation of the time period for Matthew’s composition. Generally, the “potential” social setting is either rural Palestine (such as Galilee, the Decapolis, Tiberias or Sepphoris) in the period immediately preceding, or after the destruction of the Temple, when the influence of rabbinical Judaism was growing stronger; or, the regions surrounding Syrian Antioch – considered by many scholars as the most likely location based on church tradition, and internal evidence found within the text (Coogan 1781; Keener, Socio-Rhetorical Commentary 41). Presumably, the original audience intended was the community of early “Jewish Christians” residing in these locations (Boring 105; Keener, Socio-Rhetorical Commentary 48-51). In either alternative, the early “Jewish” Christian community was apparently in nearly constant conflict with the Pharisees (who were generally seen as the main protagonists for the Gospel message presented in Matthew), as they struggled to find their “Christian identity,” and place, in a rapidly changing world, religious system, and evolving social order (Coogan 1781-1782; Meeks 1857-1858; Keener, Socio-Rhetorical Commentary 46-51).

The geographic setting for the pericope is the mountainous region of Caesarea Philippi, an area significant as it is located well outside the preceding area of primary ministry (and rejection) in Galilea; it is a non-Jewish “border area,” located near the head waters of the Jordan River which provides an important “change of scene” for this transformational message (Tasker 156-157; Barclay 149). This region is well known as a pagan center of worship related to the mythical worship of Pan in a famous grotto and spring; and, worship of the Emperor Caesar Augustus in a magnificent temple built there by Herod the Great (Boring 342-343; Barclay 147-149). Thus, the unique physical setting provides a surprising “pagan” environment for Jesus critical retreat with His Disciples; although it is highly unusual, this area is certain to be relatively free from Jewish influence, or interference, providing a private environment for Jesus crucial moment of revelation to His disciples, and clarification of His identity as the Hebrew Messiah (Keener, Bible Background 86).

Historically, this pericope details an important climactic moment of transition in the ministry of Jesus as the Apostolic ministry of the Disciples was commissioned, and the ultimate victory of the Church (God’s “new covenant” faith community) was confirmed as a result of Peter’s personal and representative confession of faith; and, the ministry of the Church, the community of faith that resulted from those who believe in Jesus Christ as a result of their ministry of preaching the Gospel and leadership (discipline) of this new movement of faith (France, Matthew: Tyndale New Testament Commentary 254-255; Hagner 463). This crucial conversation between Jesus and His Disciples recorded in this pericope are also recorded (in essentially the same place chronologically and thematically) in Mark 8:27-30, and Luke 9:18-21 (Shank 177-178). Although the accounts are similar in each of the synoptic Gospels, the Matthean account is by far the most detailed, and includes the controversial verses 17-19, which are missing in the other Gospel accounts (Shank 177-178). Thus, this pericope describes the concluding “transitional point” (forming the climax to the long section which began in Matt. 4:17 when Jesus began His public teaching ministry in Galilee), and the rejection of Jesus as the Messiah by the leadership (and people of Israel) was drawing to its sad conclusion; this pericope begins in many ways, to memorialize the “initial portion” of the final phase of Jesus earthly ministry, and the concluding process of clarifying His mission of reconciliation and redemption for all believers in His sacrifice on the cross (France, Matthew: Tyndale New Testament Commentary 254-255; Hagner 463-466). Therefore, I believe, this message was originally intended both for His Disciples (the Apostles) at that time, and those that would later follow Jesus because of their ministry (the early and contemporary Church) to build their understanding of “who they are” as result of their confession of faith in Jesus “the Christ.” In this manner, the message of the pericope is significant from the sociological perspective as it “connects” and “identifies” the earthly ministry of Jesus to the Messianic traditions of the people of Israel, extending those concepts further into the “new covenant” people of faith, that God would ultimately utilize to accomplish His redemptive purposes (Augsburger 9, 187; Dake 18; Luz 360-362). In this way, it ensures the integrity of the ministry for both the Apostles, and the historic and contemporary Church, linking their ministry directly back to the God’s covenant people (promises and prophecies) throughout the ages centered in the authority of Jesus (the Messiah or Christ), and to God the Father, who choose to reveal Him at that point in time (per Matt. 11:25-27) (Augsburger 14-15, Luz 360-361; Keener, Matthew 270-272).

Question (WE):

In light of what I’ve discovered from the text and the insights I’ve gained along the way, what is the one thing they need to know?

The main purpose/message of the passage is to clarify beyond any reasonable doubt the identity of Jesus as the long-prophesied Hebrew Messiah (the Christ). This message was intended both for Jesus Disciples at that time (the initial Church), and those who would believe on Him later through their Apostolic ministry (the historical and contemporary Church). Thus, this pericope represents the critical point of culmination for a more than two-year period of public ministry, and revelation; where repeatedly (and gradually), Jesus made it evident through His words, actions, and God’s confirming actions (miracles and signs) on His behalf, that He alone is the fulfillment of the Hebrew Messianic Prophecies (more than 300 in total); the “Son of Man” prophesied in Daniel 7:13-14, the one who was to come in ultimate authority and judgement, and in servanthood, for the redemption of God’s covenant people (Boring 99-100; Nolland 661-662).

Why do they need to know it (MOTIVATION - the why behind the what)?

It is the key to eternal life and our salvation.

What will happen to the person who never discovers the truth or principle you are about to discuss?

They will miss Jesus and the new creation life we find only in Him.

o What is at stake for them?

Eternal Life - Salvation

The question of greatest importance to you is, How do you treat My message? Upon your reception or rejection of it your eternal destiny depends.

Ellen Gould White

SO WHAT

Application(YOU):

· What do they need to do (specific application)?

When asked the question “What is the greatest thought that ever passed through your mind?” Daniel Webster responded:

My accountability to God.1817

Daniel Webster

In this pericope, Jesus obviously asked the single most critical question of life. Furthermore, He asked this question much more emphatically in the Greek than in English: "But you, who do you say that I am?" The answer to this question is crucial, as it is all-important from a relational point of view in accomplishing our reconciliation to God, and thereby, determines our eternal destiny (2 Cor. 5:17-21, 1 John 5:9-12). Therefore, true confession, or “authentic faith,” declares one's personal trust in Jesus Christ. In Peter's unequivocal words: " You are the Messiah, the Son of the living God," a simple and yet momentous required statement of faith arising from the unshakeable personal conviction that establishes our “covenantal relationship” with God, and which ultimately determines our eternal destiny. Moreover, this faithful confession lays the foundation for the Church, “those called out” through humbly receiving the Messiah – Jesus Christ. In this manner, the very life and survival of our soul, and that of the Church itself, rests upon the profound conviction regarding Jesus Christ, and our personal answer to the: “Greatest Question.”

Although Peter clearly did not fully understand what was involved in naming Jesus as the Messiah - the Son of the Living God (based on the rebuke He received from the Lord in the following pericope of Matt 16:21-23), despite his failings, and personal lack of understanding, Peter’s confession was based on Holy Spirit empowered “simple trust” arising from a heart that was truly convinced (and convicted); based on what Peter had experienced, seen, and heard during His years of close fellowship with Jesus, and the Divine revelation from Heavenly Father that had been provided to him by the Holy Spirit, He was firmly convinced that Jesus was the long anticipated Messiah, the Son of the living God. It is this simple “childlike trust” (faith) which God requires of us all, nothing more and nothing less. Therefore, I believe that the principal application of this pericope is obvious, and is personally directed to every person in the challenge of the: “Greatest Question" (which everyone must answer); undoubtedly, there is no way to avoid this crucial question, and our eternal destiny wholly depends upon our answer. Indisputably, our response is crucial because it is not a confession about Christ that Jesus seeks, but faith in Him. He seeks in every person, heart level belief, confession of His Deity, and uncompromising and unqualified trust in Him alone (which clarifies both “who” and “whose” we are as a result); “authentic faith” in His fundamental identity as the Hebrew Messiah – the Son of the Living God, and His amazing “saving grace” which is the only sure basis for a restored relationship, and the new life He provides freely to “whosoever will,” by “grace through faith” (Eph 2:8-9), and obediently “walking in the light” (1 John 1:5-10).

The greatest concern of the careful expositor is not the order in which the questions are asked but the necessity that all be answered.

Bryan Chapell

The other application of this pericope is equally evident, and critical, the importance and responsibility of all believers in the Messiah to properly exercise the “keys” to the “kingdom of heaven.” As those who profess faith in Jesus (as Peter did), we must be willing to personally accept the tremendous responsibility of our ministry commission of “binding” and “loosing,” serving our Lord Jesus and others selflessly, and providing guidance to the people of the Messiah (the Church) through our ministry example of spiritual formation (the image of Christ formed in us) and our Biblical teaching, preaching, and leadership; intentionally living our lives in service to others as an example, taking loving oversight over God’s community in the name our Lord Jesus Christ. This is our critical mission which we must purposefully accept. Our faithfulness in fulfilling our calling will either open, or shut the way into eternal life for others, as the Scriptures clearly pronounce:

John 20:23 (New Revised Standard Version)

23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”

Matthew 18:17-18 (New Revised Standard Version)

17 If the member 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.

NOW WHAT

Challenge (WE):

What could we accomplish - if together we focused FIRST on WHO and WHOSE we are as followers of Jesus Christ… WHAT the world most needs now is to SEE HIM in us - HE is our reason for HOPE (the rarest commodity in the world). Because of HIM - IT IS WELL with my soul...

How can I help them remember (REITERATION)?

As you leave today, to help you remember - our spiritual life and spiritual destiny hangs on our answer to the “Greatest Question_ - Who do you say that I am - we are going to take a trip down “memory lane” together...

Closing:

In conclusion, the following Scriptures (quoted from the traditional KJV), and adapted from The Preachers Outline & Sermon Bible – New Testament, illustrate well the vital application of this pericope in ministry, and in our spiritual formation:

“Everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven.” (Mt. 10:32-33)

“Whosoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.” (Mk. 8:38)

“And I tell you, everyone who acknowledges me before men, the Son of Man also will acknowledge before the angels of God,” (Lu. 12:8)

“If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart, one believes and is justified, and with the mouth one confesses and is saved.” (Ro. 10:9-10)

Sticky Phrase:

“Our HOPE is in Jesus - remember both WHO and WHOSE we are because of HIM”

SONG: Awesome God – Rich Mullens (Kathleen and Riley)