Matthew 16:21-28 (14th Sunday after Pentecost) – September 3rd, 2023

Context

In Matthew’s gospel it’s important to remember that last week’s gospel is not running right up against this text. In Mark’s gospel, it seems that Jesus is continuing the conversation, as the Greek sentence starts with “Καὶ” – “And he began to teach them that the Son of Man must undergo great suffering.” Luke excludes Peter’s misunderstanding altogether.

But the phrase, “From that time on…” in Matthew is interesting. It’s not a super common phrase in scripture as all. But the implication is that this is an ongoing conversation but beyond the scene where we just were. This is not the same conversation as the handing over of keys to Peter. A new topic has started as a result of what just happened, and it is an ongoing conversation. “From that time on…Jesus began to show his disciples that he must undergo great suffering…”

The chronological order of events is important here.

Jesus can only begin to have this conversation about his death after Peter and the disciples know that they are going to have to step up and be leaders of this faith movement. As I said in last week’s commentary, this is the transitional moment where Jesus shifts from prophet to Messiah because he knows the prophetic successor is in place (the transfiguration will be that culminating transitional moment).

But why is all of this important for us preachers?

Because when we think about these being the same conversation, then it makes us think of Peter as completely oblivious and ill-equipped for the role he was just given. Someone who gets it but then is so quickly oblivious to what is so obvious (to us).

But that’s not what’s happening at all. This is really the first that Peter or any of the disciples are hearing about Jesus’ impending death. And if this is the start of an ongoing conversation, then imagine them all walking together, making the turn towards Jerusalem (where Peter and the disciples know there are angry authorities and where Jesus could actually get in trouble for doing what he’s doing) and all of a sudden Jesus saying that he’s going to die in Jerusalem.

Peter, stepping up in his first authoritative role, wanting to support and protect his teacher and friend, gathers up all his courage and faith and says, “God forbid it, Lord! This must never happen to you!”

As folks who know how this story ends, it’s so easy to pick Peter apart in this scene. We quickly understand that the Messiah figure is one of sacrificial love and servant leadership. How could Peter, who just called Jesus the Messiah, not understand that he needs to go and be crucified by the authorities and Rome? Some head of the church he is.  

But that’s not what Peter and the disciples would be thinking at all. There are relatively no expectations for the Messiah in the Hebrew scriptures let alone the Messiah needing to die. The closest connection at the time would be the Maccabean martyrs, “The King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws” (2 Macc 7:9; 7:14).

While it is common language and second nature for us to think of the Messiah as a “suffering servant” (Isaiah 52:13-53:12) and the “righteous sufferer” (Wisdom 2:12-20), Peter and disciples would have fought that at all cost.

Jesus hearing this passion and concern from Peter knows that he and the disciples may try to do something that they don’t need to. Whether it’s preventing Jesus from going to Jerusalem or fighting verbally or physically with those who try to harm him. Peter and the others have left everything to follow their teacher and Lord. They are all in. And Peter with his newfound authority may do something dangerous beyond all mortal ken.[1]

And that is the great turn of this text. Peter and the disciples will do anything for Jesus. To protect, love, and support him. They may even be willing to lose their life for the sake of his. But what if Jesus needs to lose his life. Would they be willing to let him go?

“If any want to become my followers, let them deny themselves and take up their cross and follow me. ²⁵For those who want to save their life will lose it, and those who lose their life for my sake will find it. ²⁶For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?”

We can read this section several ways. The traditional message that many commentators and preachers have talked about is that Jesus is telling all of the disciples that they are going to be martyrs. It’s the one-to-one correlation argument of what Jesus does, so too must we do. Jesus takes up a literal cross, so they must too. Jesus is losing his life, and so they must too. Martyrdom, a Christian tradition.

But, if we are reading this as the disciples already being devoted followers AND we remember that Jesus just gave Peter this authoritative position as successor, then why on earth would Jesus be telling the disciples that they need to lose their life? Jesus needs them alive to continue the prophetic tradition. Jesus needs them alive to continue the ministry that they started.

So, to deny themselves is not about overcoming their fear of being martyred. It’s overcoming their fear of losing their teacher and friend and taking up the leadership position for themselves.

“God forbid it, Lord!” Peter is horrified at the possibility of losing his friend. Yes, he was given some praise and authority, but he didn’t actually think that the authority would NEED to come to him. No, Jesus, this amazing miracle worker who has changed his life and the lives of so others couldn’t possibly face death at the hands of the authorities. Jesus will change the hearts and minds of all. Everyone will just come to see that he is the Messiah and all will be okay. And if they don’t, we’ll fight to protect him.

²⁵ “For those who want to save their life will lose it, and those who lose their life for my sake will find it.”

Losing their life does not mean dying. Losing their life means letting go that which they are holding onto: Jesus.

Maybe I’m reading too far into this. And maybe I’m giving the disciples too much credit. But if we look at their devotion to this point, why on earth would we think that they wouldn’t do everything they could for Jesus? And so, the point of this text is not that they NEED to be willing to die. It’s that they need to be willing to live. They need to be willing to live into the ministry of Jesus even when he is no longer there to guide them.

If they keep Jesus, they may feel that they gain the whole world. But it would forfeit their life in the ministry. There would be no substance anymore because they denied Jesus and themselves the opportunity of what is to come: the kingdom of God and life eternal.

In order to live, they must let Jesus die. In order to live, they must deny their impulse to protect Jesus, and instead trust that this is how it must be. “Those who lose their life for my sake will find it.”

Preaching Possibilities

The Humanity of Peter

I love Matthew’s version of this text because I can hear so much realness in Peter’s reaction here. As I noted above, Peter may be working up the courage to pull Jesus aside. Maybe the other disciples are whispering to him as they’re walking along the road “You gotta say something to him, Peter!”

When we look at this with empathy, we can see how Peter is just trying his best. And isn’t that what so many in the church are “trying” to do even though sometimes we mess up a little?

We hold onto these ideas and traditions that have been important to us. Because they were meaningful and lovely and maybe did really good ministry for a while. But if we hold on for too long, sometimes we actually derail the movement. Sometimes for life to happen, we need to let go of what we’re holding onto, even if its ministry and church related.

Lose your life to find it

Recently I was talking to a someone about addiction and recovery. I talked about the challenges of what a life in recovery was going to mean. You have to give up alcohol, some friends, hobbies, a sense of security, coping mechanisms in rough moments, a go to method of joy and euphoria, self-medicating in times of depression or self-loathing. You have to give up a whole way of life. In my case, it was a life completely built around access to alcohol to cope with life.  In order to get sober and stay sober, you have to give it all up.

And so, they asked me. Is it worth it?

I told them the truth. The first six months of sobriety were excruciating. The damage I’d done to my body meant that I needed time for my digestive system to heal and also allow for the chemical imbalances to level out. I had a few severe depressive episodes. I struggled deeply with self-worth. I had many sleepless nights from physical and mental discomfort.

But all of a sudden about six months into sobriety, I walked outside one day, and the sky seemed a little bluer. The air seemed a little crisper. The air that filled my lungs felt to move a little more freely. And from there, life seemed possible. Not just passively being alive. But “living” seemed possible. Being in real relationships with family, friends, and loved ones. Finding real spiritual connection with my faith journey that was influenced by substances. Moving away from needing to find my next high or euphoric experience and slowly starting to find meaning and joy in the mundane: a cup of coffee, a good book, walking the dog.

I had to lose the part of me that was preventing me from actually living. It was only once I stepped away from that experience that I learned what life truly had to offer.

Not all of us are in such extreme circumstances. But for some of us, there are parts of our lives that need to be let go, that need to die, so that we can actually start living.

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[1] Any “Kingkiller Chronicles” fans reading this?