By Jim Dalrymple
A few weeks ago I found myself in front of the congregation asking yet another group of newcomers to repeat in parrotlike fashion the phrases we call the Good Confession. Like always, they complied, the audience clapped, and the elders nodded with approval””but this time my heart was uneasy.
Have we cheated ourselves by simply reciting what has become somewhat of an incantation required for entrance into our community of believers? Have we watered down the radical response Peter gave that day near Caesarea Philippi? Have we neglected to communicate responsibilities that go along with that confession?
In many cases, I am afraid the answer is yes to all of these questions. The fact is, the confession in Matthew 16:13-20 is radical. It makes demands of all who utter it.
A Line in the Sand
You have seen a line drawn in the sand, a line beckoning the question, “Are you with me?” This is the line drawn before the disciples in Matthew 16. It is here that we find four contrasting responses to Jesus.
First, the location of Caesarea Philippi (16:13), reveals a stark contrast between pagan idolaters and the disciples of Jesus. In this region””at the base of Mount Hermon and on the border between Israel and the world””some Jewish groups expected the revealing of the Messiah. The city itself was known for its pluralistic worship of a number of pagan deities including the Syrian god Baal, the Greek god Pan, and perhaps most of all, the Roman deity Caesar. It was an epicenter for pluralism and tolerance.
Perhaps this is why Jesus chose it as the place to prod his disciples on their understanding. We see this contrast highlighted in Peter”s use of the phrase “living God” (v. 16). This single phrase would have reminded Matthew”s audience of the age-old contrast between Israel”s living God and the inanimate gods of the pagans. Peter”s answer here draws a line between those who worship gods and those who follow Jesus.
The question in verse 13 sets up a second contrast between the disciples and those on the outside. Jesus asks, “Who do men say the Son of Man is?” To this question, the disciples quote the popular opinion polls that say Jesus is John the Baptist, Elijah, Jeremiah, or a prophet. These culturally acceptable answers pay Jesus some homage as a good teacher or prophet, but they fall far short of claiming that Jesus is the promised Messiah.
Like then, today”s culture has inadequate labels for Jesus””good moral teacher or one of many prophets of God. The fact is, Peter draws the line between true disciples and mere spectators with his confession.
A third contrast is between the disciples” understanding and those outside. We see it in the difference between Peter”s response and the response of the Jewish leaders. Jesus had already warned the disciples about the teaching of the religious leaders (16:1-12). But the most striking contrast comes later (26:63) where the high priest accused Jesus with the very words of Peter”s confession.
This shows the contrast between those who accept Christ and those who reject him. It is this understanding of Jesus that gets him crucified and later will lead Peter and others to their deaths.
The radical nature of the disciples” response to Jesus becomes more apparent as Jesus turns and looks the twelve in their eyes and asks them who they say he is (16:15). Simon Peter, known for his quick talk and his role as spokesperson in Matthew”s Gospel, speaks up on behalf of the twelve saying, “You are the Christ, the Son of the living God.”
Note the boldness in verse 16. Peter does not respond with “I believe,” or “I think,” but instead says “you are” the Christ. What a lesson in our tolerant culture””Jesus is the absolute truth. He is not just my truth or your truth. He is the truth.
Peter”s confession has this emphasis due to the comparisons going on around it. Where other people wanted to label Jesus a good teacher, a powerful prophet, or even the forerunner to the Messiah, Peter says he is the Christ. Where others asked about Jesus being a carpenter”s son (13:55), Peter said you are the Son of God. Where others labeled him a liar, Peter says he is authentic. When others worshiped their gods, Peter said this is the Son of the living God.
This confession went against the grain of every culture and made its mark on history and on eternity. It was truly radical. It was not a repeated incantation, but a powerful statement of loyalty. The Messiah, anticipated since Genesis 3:15, had come. If only we could truly encompass the radical nature of that statement today in thought and action.
Radical Responsibility
In reaction to the radical response of Peter, Jesus gives him radical responsibility (vv. 17-20). In verse 18, Jesus mirrors Peter”s response “you are the Christ,” by saying “you are Peter.” It is after this that we begin to see Jesus describe the responsibilities of a disciple in his church.
The first responsibility stems from Jesus” statement, “on this rock I”ll build my church” (16:18). First, we must briefly deal with the question, who/what is the rock on which the church is built? Three primary interpretations of the text have been offered throughout history. Some have stretched this text to support the ideology of Peter as the first pope. Others, have said this rock was Peter”s confession or Christ himself. But these interpretations seem to be motivated more by Protestant agenda than proper exegesis.
Perhaps the most likely understanding is that Jesus does consider Peter (“Rocky”) the “rock” on which the church is built. Perhaps Peter is due some honor for his bold claim, not as an authoritative ruler but as a proverbial “line leader.”
To illustrate what I mean, in the elementary class my wife teaches, a line leader has no honor other than being first among equals (primus inter pares). This honor of being the first building block of the church gives Peter no special authority, only the special honor of being first. Later, we find that others will be included in Peter”s role of building material in the church (Ephesians 2:20).
This understanding avoids twisting Scripture for Protestant bias, does not imply papal succession, and shows the first role of a confessing disciple””being a building block in the church. I wonder what disciples would do if they realized the significance their own life plays in the building of the church?
Peter”s second responsibility in the church is found in the image of keys to the kingdom (16:19). We see Peter using this responsibility in Acts where he opens doors to the kingdom (1:8; 2:14-41; 8:14-25; 10:34-48). Matthew sets this responsibility in direct contrast with Jewish leaders who are shown in 23:13 to be shutting the doors to the kingdom of Heaven. Again, this role of opening doors is given first to Peter, but is later handed down to all confessing disciples (Matthew 28:18-20). Do we in our churches tend to open new doors or close doors on those seeking Jesus?
The third responsibility given Peter is that of “binding” and “loosing.” It is important to note that this phrase was traditionally used to describe the rabbinical role of interpreting and teaching the guidelines of the Torah. However, for a disciple, whether a person is bound or loosed is not to be based on the Torah but on their response to Jesus and his teachings (Matthew 10:12-15 and 18:18). For Peter, this responsibility seems to deal especially with doctrine (understanding of Jesus) and later discipline (18:18), although both might be in mind here. The Greek construction seems to imply that Peter”s/the disciple”s function is backed by Heaven itself.
Because of the background of this phrase and its reapplication to Peter and the other disciples in 18:18, it is clear that Matthew is setting up yet another contrast between Jesus” disciples and the Jewish leaders they are succeeding in the community of God. Jesus” establishment of his church leads to the establishment of the disciples as the dispensers and guardians of divine truths and discipline. How sacred do we hold the divine responsibility to dispense discipline with forgiveness, obedience without legalism, and truth without compromise?
Our World
What would happen today if we were to ask people, “Who do you say Jesus is?” What kind of responses would we get? I would imagine much of the same, but does the fact that Jesus is the Christ, the Son of God have radical implications on our world and lives today? I believe it does.
Jesus is the Messiah. He can save the drug addict, the prostitute, the adulterer, and the crooked politician. He is the Son of the living God. He comes to bring life to the lifeless, hope to the hopeless, and meaning to the meaningless. Have we watered down the radical response Peter gave that day near Caesarea Philippi?
Perhaps the answer is not so much how we “take confessions” on Sunday morning but how we fulfill or neglect that confession in our everyday living. In other words, how would your life demonstrate your answer to the question if Jesus were to look you in the eye and ask, “Who do you say I am?”
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Jim Dalrymple is senior minister with First Christian Church, Monticello, Illinois.
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