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Tag Archive: Saint Peter

Upon This Rock: Royal Authority & Stewardship

Posted: Sunday, August 24, 2008 (3:46 pm), by John W Gillis


A few observations on the Gospel reading for this week…

21st Sunday in Ordinary Time, Year A

19 I will thrust you from your office and pull you down from your station. 20 On that day I will summon my servant Eliakim, son of Hilkiah; 21 I will clothe him with your robe, and gird him with your sash, and give over to him your authority. He shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open. 23 I will fix him like a peg in a sure spot, to be a place of honor for his family; [NAB]

33 Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways! 34 "For who has known the mind of the Lord or who has been his counselor?" 35 "Or who has given him anything that he may be repaid?" 36 For from him and through him and for him are all things. To him be glory forever. Amen. [NAB]

13 When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" 14 They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter said in reply, "You are the Messiah, the Son of the living God." 17 Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. 18 And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. 19 I will give you the keys to the kingdom of heaven. 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 ordered his disciples to tell no one that he was the Messiah. [NAB]

Knowing & Knowing Of: It’s interesting to note the way Jesus frames the two questions he presents to the disciples: Who do people say the Son of Man is? vs. Who do you say that I am? The people, who are remote, know "the Son of Man," but He is to them a remote figure, whom they know inadequately, in a kind of third-person relationship. Really, they know of Jesus; they don’t know him. But the knowledge of the disciples is personal, and therefore able to be brought to completion. Not long before this, Matthew tells us, Jesus had explained to His disciples: "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted." (Matthew 13:11, NASB). Peter’s confession is the logical conclusion to this string of ideas showing the disciples as the privileged stewards of God’s revelation.

On Peter: Much is made in certain circles of the difference in the Greek between the masculine form of the name now given to Peter (Petros), and the feminine form (petra)of the "rock" upon which Jesus will build His ecclesia. The difference, it is said, is as one between a stone and a large rock mass. The usual rejoinder is that, in the Aramaic which Jesus would actually have been speaking that day to this Galilean fisherman, there is no such distinction, and the word used in both cases would have been kepha. This may be so, but I like to think the inspired character of the text given to us in Greek offers us insight that goes beyond any extrapolation back into the Aramaic.

The obvious Old Testament parallel and type for this passage is the passage from Isaiah 22 that we see in the first reading. The oracle, pronounced against Shebna, the king’s steward ("master of the palace"), makes reference to his being thrust from his office, and replaced by Eliakim, who unlike Shebna would act as God’s servant in his fulfillment of the office. This stewardship was not a singular role that was intrinsic to Shebna personally, but an office that he filled – and that others would fill so long as there was a Davidic king to be served as steward. I think this may be a useful interpretive key to the linguistic differentiation of the two "rock" words in the Greek.

Perhaps Jesus is saying here that He will build His Church not simply "on you, Peter" but "on Peter writ large." In other words, not only on Peter personally (though He certainly did that), but on the office of royal authority that Peter would inaugurate anew and serve as the paradigm for – as the following verse about the giving of the keys of the Kingdom makes clear, referring quite evidently back to Eliakim’s taking on of the stewardship of the Davidic kingdom.

The focus on the stone/rock mass distinction often seems offered as a rather coy means of minimizing the significance of Peter’s foundational role, and more importantly, by extension, of writing off the claims of his successors to a role of chief stewardship (claiming that Peter himself is not the foundational "rock mass" after all, despite the obvious parallelism at play in Jesus’ pronouncement). However, I think the Petrine claims to such an office become even more convincing when this passage is seen in its broader Biblical context, and the scale differentiation in the Greek text actually points forward beyond the personal (which would have made the statement mythological) to the historical unfolding of that Church which not appear in an instant, but will , we are told, be built. As the rest of the passage makes clear, Jesus was conferring real authority – His authority – upon Peter, and Peter could not possibly have exercised that authority personally until the Church prevailed against the "gates of the netherworld" in the resurrection.

The Rock: Even more interesting to me is Jesus’ choice of the name "Rock" for Simon. He could have called Simon anything, but He chose a term that had been widely used in Scripture to refer to God Himself. This says simply amazing things about Peter, or more properly, about the nature of the authority Jesus was conferring on him. It is clear that Jesus intended that those who heard the voice of Peter should consider that they heard the voice of God. If this is not clear enough in the gospel text, it is recapitulated, by inference, in “And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this: [NAB] where the Risen Lord, seated in authority, uses language that hearkens back again both to Peter’s commission as foundation of the Church, and to Eliakim, a faithful servant become steward whose name is "God raises up."

And so we see at Pentecost, Peter, the faithful servant become steward of Christ, proclaiming to the world "God raised Him up" “But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.[NAB]Peter testifies with the Pentecostal Spirit of Truth to the Lordship of Jesus “Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified.” [NAB]which is the faithful fulfillment of his commission.

Peter Receives the Keys to the Kingdom (Perugino, 1481)

The Keys to the Kingdom: The association in the liturgy of the Isaiah 22 passage and Mt 16:19 makes clear both how Christ intended the kingdom He was inaugurating to be the fulfillment of the Davidic kingdom, and the kind of authority He was handing Peter as steward. The authority is historical. That is to say, while it is certainly a "spiritual" authority, it is temporal, even if it has eschatological implications. The authority of the Kingdom is not something waiting to be revealed in a mythic or even eschatological future – the Kingdom is now.

While it’s certainly true that the breaking in of the Kingdom is far from complete, this passage alone utterly repudiates the popular American Evangelical theology known as Dispensationalism – a recent variation on millenarianism which denies the present reality of the Kingdom, and expects instead a future 1000-year temporal reign of Jesus from modern Jerusalem, inaugurated in apocalyptic mayhem. It is quite ridiculous to think of Peter exercising Christ’s royal authority in such a scenario, with Christ somehow both reigning on earth as in heaven, and yet still building His Church!

Walking on Water

Posted: Sunday, August 10, 2008 (2:10 am), by John W Gillis


I love the readings for this week. The Gospel reading is one of those stories that even unbelievers are familiar with – Jesus walking on the water. It has become a cultural reference, and the phrase “he walks on water” has come to have an immediately identifiable meaning. The Gospel story, for its part, is taken as evidence of (or at least a claim for) the Divinity of Christ.

But, interestingly, in this Matthean version, unlike the parallel in Mark, Peter also walks on water, if only briefly. This suggests some magnificent things about the Church, much like some of the other miracle stories: about how the Church is invited to participate in the transformative power that God reveals in Christ. But the wind caused Peter to become frightened.

19th Sunday in Ordinary Time, Year A
1Kgs 19.9a,11-13; Rom 9.1-5; Mt 14.22-33

He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus. But when he saw how (strong) the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!”
Matthew 14:29-30 (NAB)

The wind (Gk anemos) is never something good to encounter in the New Testament (the “roaring like a wind” at Pentecost is a different word in the Greek). Whether frightening the disciples at different times on the lake (c.f Mt 8.23-27), driving Paul and his captors toward shipwreck (c.f. Acts 27.14ff), representing the dangers of clever heresy in every wind of doctrine (Eph 4.14, c.f. the reference to John the Baptist not being a reed shaken by the wind in Lk 7.24), or acting as the force that works to topple the houses built on the two foundations of rock and sand (Mt 7.24-27), the wind seems to encompass all those forces in life that press against us in so many directions, and would divert us from our goals – even our walk toward the Lord.

The thing that most fascinates me these days about this story is that Matthew, but not Mark, includes the subtext of Peter also walking on the water. This episode directly follows the miracle of the disciples feeding a “great throng” (Mt 14.14), including 5,000 men, with 5 loaves and 2 fish (Mt 14.15-21, Mk 6.35-44).

As I said, Mark doesn’t mention Peter’s escapade on the sea, and his ending of the pericope seems, at least on the surface, very different from Matthew’s. In Matthew: Those who were in the boat did him homage, saying, “Truly, you are the Son of God.” whereas in Mark: They were (completely) astounded. They had not understood the incident of the loaves. On the contrary, their hearts were hardened. (Mk 6.51b-52)

This appears contradictory, as if one writer is saying that the disciples really “got it,” while the other writer is saying that they really didn’t. But I think what Mark is saying in his ending is basically the same thing Matthew says in his Peter subtext.

The disciples were not prepared to accept that the power of God is intended to be manifest in the disciples themselves, as lowly and plain and ordinary as they were (and are). We see a similar truth expressed in the Elijah reading: God doesn’t come to the world in the earthquake (or in the wind), He comes in the humble, the lowly, the ordinary, the still small voice. Even in the bread and wine.

In the miracle of the loaves and fishes, Jesus blessed the food and gave it to the disciples, but it was up to them to step out and hand it out to thousands of people – and this happened upon their return from their mission of preaching and healing (Mk 6.7-13). Even so, they would shortly thereafter be perplexed as to how they could get enough food to feed a smaller crowd, when they had even more loaves and fish! (Mt 15.32-39) Likewise, Peter stepped out of the boat and walked toward Jesus, doing something no other sinner had ever done or has done since. But the wind confounded him.

Peter and the disciples had no idea at this point how much Jesus had in store for them – for they themselves to be a blessing for the people. First, they had to learn to ignore the wind, and allow God to be manifest to them, and through them – in the humble and the ordinary.

We live this story still today, and He is with us in the humble and ordinary. It’s not that we couldn’t manifest the very power of God on earth if we were up for it, but we too often become frightened in the wind – even when He bids us “come.”

If today you hear his voice, harden not your hearts.