THE Question
Notes
Transcript
Scripture Reading
Scripture Reading
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.
Sermon
Sermon
1. We are all asked, “Who is Jesus?” (vs. 13-15)
1. We are all asked, “Who is Jesus?” (vs. 13-15)
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?”
2 On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands!
v13. Jesus has moved away from the crowds in order to teach his disciples. Caesarea Philippi, at the base of Mount Hermon and some 50 kilometers North of Galilee, is a Gentile town, and Jesus has moved in nearby.
v14. Neither the crowds, nor the religious authorities, had come to recognize Jesus as the messiah. Herod Antipas, 14:2, thought he was John the Baptist risen from the dead. Many saw him as an Elijah figure, the promised prophet who precedes the messiah. Others saw him as a Jeremiah figure, a prophet of doom, while others saw him as a prophet in general terms. In answering Jesus' question, the disciples mention only the positive opinions.
A Word about the Son of Man designation
Son of Man was Jesus’ favorite title for himself. His use of it allowed Him to talk about himself without using the first person singular pronouns. It appears that Jesus derived the title from Daniel 7:13, where the Son of Man is a heavenly figure coming with the clouds of heaven to usher in an eternal kingdom. Thus the popular idea that the Son of Man title points to Jesus’ humanity in contrast to His deity is not likely. The title was little known in Judaism and allowed Jesus to develop His own identity through using it.
The narrative logic of Matthew’s transition at this point is not always recognized. The real problem of the Pharisees and Sadducees was their rejection of Jesus’ identity and mission. Since Jesus has warned the disciples against the teachings of those groups, He must instruct them on the proper understanding of His identity and mission. Verses 13–16 address Jesus’ identity. Verses 17–20 begin the treatment of His mission.
The journey to the region of Caesarea Philippi took Jesus and his disciples north from the Sea of Galilee about twenty-five miles to the foot of Mount Hermon. The area was a beautiful retreat center set on the headwaters of the Jordan River. It was also the center of idolatrous worship. It was an appropriate location to ask who people say that Jesus, the Son of Man is (16:13).
The disciples’ replies focus on the concepts of prophet and forerunner of the Messiah. It should not be surprising that some say Jesus is John the Baptist (16:14). Herod Antipas had drawn the same conclusion, according to 14:2, but it is doubtful Herod thought of it on his own. Beyond their kinship (Luke 1:36), Jesus and John the Baptist shared a prophetic ministry. Both preached the coming of the kingdom of God (Matt. 3:2; 4:17). The suggestion that Jesus was Elijah is also quite understandable. Jesus had identified John the Baptist with Elijah in 11:14. The prophecy of Malachi 4:5 was widely understood to mean that Elijah would return as a forerunner of the Messiah. Jesus’ proclamation of the kingdom of God raised hopes that the Messiah would soon come.
The idea that Jesus was Jeremiah is more difficult to understand. Matthew is the only Gospel to record this answer to the question of Jesus’ identity. Both Jesus and Jeremiah spoke of the coming judgment of God. Both spoke of the Temple in critical ways. Both endured suffering because of their ministry, and both were compared to Moses. Jeremiah announced the new covenant, and Jesus instituted it. The suggestion that Jesus was Jeremiah was a unique and insightful suggestion. Others identified Jesus as one of the prophets. This suggestion simply recognizes that Jesus’ ministry was prophetic in nature.
2. We all must answer the question. (vs. 16)
2. We all must answer the question. (vs. 16)
16 Simon Peter answered, “You are the Messiah, the Son of the living God.”
2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds.
v15-16. Jesus pushes the disciples to articulate their own understanding. Peter's confession probably expresses the opinion of all the disciples, namely, that Jesus is the messiah, "the Christ", sent by God to save Israel. The term, "Son of God", is a messianic title meaning "the Anointed One," and is not alluding to Jesus' relationship with the Father. As for God being "the living God", he is living in that he is the source and giver of life.
The purpose of Jesus’ questions was not to know the opinion of others. His goal was to establish His identity and mission for the disciples, and so He asks who they say He is (Matt. 16:15). Simon Peter answers (16:16), You are the Christ, the Son of the living God. This is the only place where both the names Simon and Peter are paired this way. Simon was a Hebrew name, while Peter was the Greek form of the name (Cephas) Jesus gave him. The double use gives special attention to Peter’s identifying Jesus. The word Christ is the Greek translation of the Hebrew word for Messiah. Thus Peter identifies Jesus as the long-awaited Messiah, in contrast to the crowds who only hoped He might be the forerunner of the Messiah.
Peter also confessed Jesus to be the Son of the living God. This is the only place in the New Testament where this exact phrase is applied to Jesus. The theme of Jesus’ divine sonship has been important throughout Matthew. The voice from heaven announced it at Jesus’ baptism. Satan tempted Jesus over that point. The disciples had confessed it (14:33) after Jesus and Peter had walked on the water. Now it is combined with the titles Messiah and Son of Man to provide the most complete identification of Jesus in this Gospel.
3. Those who answer wisely will be blessed. (vs. 17-20)
3. Those who answer wisely will be blessed. (vs. 17-20)
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.
20 built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.
v17. Peter's knowledge that Jesus is the Christ is not human in origin; it is part of God's revelation to humanity. Now that Peter has observed it, he proclaims it.
v18. Jesus plays with Peter's name, a name which means rock, and declares that on this rock he will build his church. The "rock" is most likely the priority of Peter and his confession of faith. He is the first of many believers who will stand up for Jesus and so become members of an eternal community. Hell's gates may be strong, but no power of evil can stand against the Lord's army.
v19. Peter, as the first among many who will confess Jesus as "Son of the living God", is now described as the one who holds the keys of the kingdom. He, along with all those who follow in his footsteps, has the power to open the gates of the kingdom, or to close them, ie. give permission for a person to enter the kingdom, or exclude them from it. This is done through the preaching of the gospel and the announcement of God's condemnation or forgiveness, depending on the person's rejection or acceptance of the gospel message.
v20. Jesus reminds his disciples to keep the "messianic secret." Jesus didn't try to conceal his messianic identity, but rather reveal it in such a way as to draw out the true seeker, while at the same time confuse those opposed to the dawning kingdom. An overt disclosure would draw out many who were looking for a political leader to throw out the Romans.
In response, Jesus blesses Simon (16:17). The blessing is not a compliment, however, for it was not Peter’s wisdom or insight that produced the confession. Peter had not discovered this truth by human teachers or logic. Rather, God the Father had revealed it to him. The most basic and profound theological truths are the not the products of human ingenuity but are the grace gifts of God. The blessing is also a commission and promise that Christ will make Peter a foundational stone for the building of the church (16:18). Jesus gives Simon the name Peter. The Greek form of this name is petros, which means rock. Jesus then states that He will build His church on this rock. This word rock is petra in Greek. Some see a great significance in the difference between petros and petra, but both would have translated the same Aramaic word no doubt used by Jesus, kepha.
The long-standing debate between Roman Catholic and Protestant interpretations of this passage unfortunately has drawn attention away from Jesus’ natural meaning. The traditional Roman Catholic interpretation has seen this text as the authorization of Peter as the first pope and head of the Church. Clearly nothing so institutional appears in these verses. The traditional Protestant interpretation, that the rock upon which Christ builds the Church is Peter’s confession rather than Peter himself, ignores that plain statement of the text. The pun of Peter’s name clearly identifies him as a rock, and the New Testament often describes the Church as built with living stones (1 Cor. 3:11; Eph. 2:20–22; 1 Pet. 2:4–7). Jesus identifies Peter as one of the foundation stones upon which He would build His Church. The debate has often forgotten that Jesus is the cornerstone and builder. But He builds the Church using the living stones of obedient human beings.
It is also important to note that Jesus builds the Church. It is neither programs nor theologies nor methods that build the Church. It is Jesus. Because Jesus builds the Church, the gates of Hades will not overcome it. However precarious the existence of the Church may seem, in the battle with evil there is no doubt about the final outcome. The Church will prevail!
The way Jesus will build the Church using living stones of human beings is illustrated by the leadership role given to Peter in Matthew 16:19. The keys of the kingdom do not give Peter the authority to determine who enters the Kingdom and who does not. Rather, the keys of the kingdom are given to Peter as a steward or administrator rather than as a gatekeeper. This interpretation is consistent with the responsibility of binding and loosing that is given to him. These words were technical terms for the work of rabbis in forbidding (binding) or permitting (loosing) practices as consistent with the will of God. The role Peter played in the earliest years of the Church in permitting Gentiles into the Church (Acts 10–11; 15:7–11) is a clear example of his use of the keys of the Kingdom.
After such emphasis on Jesus as the Messiah, many find it surprising that He warned his disciples not to tell anyone that he was the Christ (16:20). It is likely that His concern was that without the careful instruction He was about to give the disciples, people would misunderstand His messiahship and interpret it in militaristic or self-serving ways. To accomplish His mission of building the Church, it was necessary that His identity be defined by himself and the Father rather than by popular ideas of what the Messiah should do or be.