Download Getting Ready – How Do We Reveal our God

Getting Ready: How are We to Reveal Our God?
Matthew 16:13-20
We are getting reading in this church season, Eastertide, between Easter and
Pentecost, between our resurrection and the birth of the church. We’re getting ready to “be the
church” in meaningful and faithful ways. As we prepare this year, we’ve been asking some
questions and offering some responses:
Who are we now? Because of Easter, we are resurrected people. We have died to an
old way of life and been given new life, so that we, too, may “breathe on the world” and
transform it with the Good News of God-with us.
What is the Character of this “God-with-us?” Since we, like Jesus of Nazareth, are
called to reveal God, what is our God “like?” The character of our God is revealed in the life
and obedience of the historical Jesus, the human being who, for us, “defines” God. This
human being was non-violent and non-vindictive, full of peace and wasteful in his love.
So that’s “so far.” This is who we are. This is who, and how, our God is. It’s time for
the third question as we prepare to begin again as the church: How are we to reveal our
God?
We have, of course turned to scripture as we explore our questions. This morning is not
different …
Listen for the Word of God … Read Matthew 16:13-20 … The Word of the Lord.
A familiar passage, I trust, from Matthew. Doubtless you’ve heard it read and preached
on before, perhaps several times. I’ve read and preached on it before. My guess is, however,
that the messages we’ve heard (and I’ve preached!) have centered on the identity of Jesus
found in this passage, declared by Peter. Or maybe there’s been some discussion of Peter
and his place. But I was drawn to, and have explored, these verses this time to better
understand how we are to reveal our God to the world.
What intrigues me in our reading is found in verse 18, but it’s not Peter as “the rock.” It
is the reference to this new thing Jesus calls “the church.” Now, I’ll confess (again), that it’s
weeks like this past one, when I “key” in on a specific word or a particular phrase within a
reading that I long to be more of a language scholar. But I do understand enough to know
that the English word “church” is translated from the Greek word “ecclesia.” And the Greek
word “ecclesia” is only used here and in one other place in all four Gospels – two chapters
later in Matthew, actually. Underlying the Greek word “ecclesia,” translated as it is for us as
“church,” is an Aramaic word spoken by Jesus – “qahal,” meaning “community.” Now I know
just a little bit more. And this little bit more is what really intrigues me. So stay with me a
moment longer …
The common Aramaic word for community in Jesus’ day was “eda,” which is translated
differently in Greek – not ecclesia. So, what is this “qahal/community,” “ecclesia/church” that
Jesus is planning on building? How is that different from the “eda/community” that is the
common community in his day?
I’m not sure if any of you are as intrigued and excited as I was asking these questions
last week in preparation for sharing them with you today, but I think you should be … at least a
little. This mysterious “qahal/community” is us! It is the key, I believe, to answering our latest
question about how are we are to reveal our God.
This passage may make some of you nervous, particularly any of you who are still
suspicious of the Roman Catholic Church. The Roman Catholic church stands on this
passage. In their understanding, the “apostolic authority” passed on from generation to
generation, beginning with Peter receiving the “keys of the kingdom” from Jesus, is what
makes the church “the church” (Feasting, A3, Pastoral, 380). Pope Francis today receives his
authority from Pope Benedict XVI who received his authority from Pope John Paul II who
received his authority from those popes before him all the way back to the apostle Peter. Look
it up.
Somewhere in the 16th century a reformation took place that changed this way (and
many other ways) of thinking, but Protestants still agree that the authority Jesus gives to Peter
in this passage is central to our understanding of our authority as part of the church. Among
other places, this understanding is found in our teaching of the “priesthood of all believers.”
That includes you and me. We know that because we answered our question of three weeks
ago (Who are we now?) and I’ve been reminding you of that answer every week since … We,
like Jesus, have the “keys to the kingdom.”
Now that’s fairly radical, actually – and more than a bit scary, I bet. We’re more
comfortable thinking only Jesus has the keys and we’re just riding shotgun. But we have the
keys, too, I believe. And we’re expected to drive, as well.
My most utilized commentary these days illustrates this fear beautifully for me. One of
the contributors compares this “handing over of authority” to the nervousness we feel when our
children are first given the keys to drive a vehicle capable of going one-hundred miles per hour
at the age of sixteen (380). Katie and I have only just experienced this for the first time.
(Though I’m not sure Sam’s car will make it to 100 mph, I know it gets to 70, and that’s more
than enough to make us nervous!)
Do our sixteen year old children have the maturity to handle such responsibility? Did
we, when we were that age? We might thing about Jesus’ giving Peter the keys of the
kingdom. Peter’s track record prior to this event is not too good: he constantly missed the
point and usually talks before he thinks. Just three measly verses from the end of our reading
Jesus calls him “Satan” for setting his mind on human instead of divine things, on himself first
rather than the “bigger picture.” Then later Peter denies Jesus three times. (That sounds like
every teenager ever invented, doesn’t it?)
How does one give the keys to the kingdom of heaven and build a church upon
someone so unstable. Think now, as the Protestant you are: We’re not talking about Peter.
We’re talking about us – you and me. Clearly our authority, the justification, for giving us the
keys is not based on our “driving record.” Then what is Jesus thinking?
Back at the beginning of this passage, Jesus asks his disciples, “Who do people say
that the Son of Man is?” Their responses seem to depend on what particular “faction” they
identify with – whether they may be partial to John the Baptist or Elijah, Jeremiah, or another of
the Prophets. How do we answer that question today? Most often through whichever “lens” or
whatever “faction” we are a part of – whether we are partial to Calvin, Luther, Wesley, Zwingli,
Barth, Brian McClaren, or Billy Graham. We answer this question, a question that is still being
asked, by the way, by projecting onto Jesus our own theological, cultural, or denominational
loyalties (382).
But it’s the next question, the more “to the point” question, that re-unites us: Who do
you say that I am? Now … imagine, if you will, that Peter doesn’t immediately respond. We
imagine it that way because it’s written that way and we read it that way. But … imagine
yourself in that situation.
You’re walking along with your leader. Into Caesarea Philippi, some twenty miles north
of the Sea of Galilee. The average adult walks about three miles an hour, so if you’ve come
from the lakeshore, you’ve been walking for two days. There’s been lots of conversation, I’m
sure, just to pass the time. “Glad it’s not raining, at least.” “We could use the rain, actually.”
“My feet are killing me.”
A lot of questions, as well, before the two we read, don’t you think? “Did you see the
look on those people faces when they were healed? When are we going to head south to
Jerusalem? Are we there yet?
And then, as you finally get to the small city, Jesus asks the first question we hear in our
scripture. You probably respond with some of the others: “Oh, you know … I’ve heard them
say John.” “That’s it mostly, but also Elijah.” “And Jeremiah and a few other prophets.”
“Okay, but who do you say I am?”
Silence … at least at first, right? That sure seems much more in line with what we know
about these disciples. You fall a step or two behind Jesus so he won’t catch you looking at the
others and raising your eyebrows. Is anyone going to say anything? And only then does
someone, maybe you, say, “You’re the Messiah, the Son of the living God.”
And Jesus stops walking. A few of you bump into him and (I just can’t help it) it’s like
Willy Wonka at the end of the movie when Charlie gives him back his gobstopper. He closes
his eyes and smiles. “They get it. They understand.”
“Blessed are you, (fill in your name), for flesh and blood has not revealed this to you, but
my Father in heaven.” Listen to this now: It is not me, but your experience of God in me that
enables you to say that. “And I tell you … on this rock I will build my “kahal,” my community,
my “ecclesia,” my church.
And here is where I get in trouble with traditionalists (and perhaps make more than a
few of you nervous). The “rock” is not a person – not Peter, or James or John, not you are me.
The “Rock” is the profession. (Spoken like a true Protestant.) And the community is not the
common “eda” community of Jesus’ day, or ours, made up of just “people,” any Peter, James,
or John. It is the “qahal” community, the messianic community, made up of “professors,” the
people of God, a community conceived of as a “spiritual house.”
And here’s the real clincher: Did anyone recognize the last verse we read this morning?
(Please, someone say you did ..) Whatever you bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed in heaven. (Anyone?) Those are the words from
Jesus that we read in John that began our answering of these questions. The resurrection
experience of Christ finds the disciples behind locked doors, offers them peace, breathes on
them, and they receive the Holy Spirit.
Who are we now? God’s anointed. Who is God? Love itself. How are we to reveal
God to the world? In and through a “qahal” community called the church, men and women,
young and old, who – beyond so much evidence to the contrary – continue to profess the living
God at work in the world.
We have one more question this season. Next week we’ll ask ourselves something like,
“How are we doing with this profession?” But let today be sufficient for today:
“Blessed are you, Pewee Valley Presbyterian Church … on your witness my church is
built.”
Amen.
Reverend Joel Weible, Pastor
Pewee Valley Presbyterian Church / May 3, 2015