He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”
Jesus motions for the crowds to come closer and he announces, “Listen, this is important: If you want to be part of this whole turn-the-world-upside-down endeavor, then your world needs to get flipped right now. If you want to save your lives, go find some other teacher. But if you’re willing to accept that this life ain’t much to begin with, then you’re on the road to salvation. Because, in the end, you can try all you want to perfect yourself, but it won’t even come close to what I can do through you.”
Jesus drops this on the disciples and the crowds shortly after Peter rebukes the Lord for suggesting that the Son of Man would be betrayed and ultimately killed. What good is a Messiah that dies? But then Jesus mic drops the “take up your cross and follow me.”
It’s somewhat comforting to know we’ve struggled with Jesus’ mission of world-turning since the very beginning. Peter was unable to imagine the strange new world inauguration through Jesus because he was so wedded to the way things were. Notice: Jesus doesn’t command his followers to take up their crosses and then begin a five-step program of spiritual formation. He doesn’t require them to sit for hours on end studying the scriptures so that all of the secrets might be revealed. He doesn’t compel them to become the best version of themselves by abstaining from everything wrong with the world.
Instead he says, “Follow me.”
The world is forever telling us to do more, to be better, to earn, produce, and reform but things largely stay the same. Jesus, on the other hand, is forever telling us that the most important thing is already finished – all we have to do is trust him.
Peter, like us, wants so desperately to be the master of his own destiny, he wants to be in control of what happens and to whom. His imagination of the Kingdom of God is limited by his imagination of earthly Kingdoms.
But Jesus didn’t come to bring us more of the same – He came to raise the dead.
And the dead can’t raise themselves.
The Good News of Jesus Christ is that God loves us whether or not we stop sinning, because our sins are no problem for the Lord who takes away the sins of the world, nails them to the cross, and leaves them there forever.
The Good News of Jesus Christ is that all the earthly means and measures of success don’t mean beans in the Kingdom because the Lord has already gone and accepted every last one of us in the Son and loves us in spite of ourselves.
The Good News of Jesus Christ is that even our deaths can’t stop the Lord from getting what the Lord wants because God is in the business of raising the dead.
We can spend our whole lives in fear, like Peter, wondering if we’ll ever measure up to the expectations of the world. But Christ comes into the midst of our lives with a word of profound transformation. We can follow Jesus and we can lose our lives because Jesus came to make all things new. Even us.
This is the gate of the Lord; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the chief cornerstone. This is the Lord’s doing; it is marvelous in our eyes. This is the day that the Lord has made; let us rejoice and be glad in it.
Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked the disciples, “Who do people say that I am?” And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” And he sternly ordered them not to tell anyone about him. Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He said all this quite openly. And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”
They were walking along the road when suddenly the Lord stopped.
The disciples look around as if a message is about to descend from the heavens or, at the very least, maybe some manna will come floating down.
But instead, Jesus just stands there with a slightly furrowed brow.
“Hey,” he begins, “let me ask ya’ll a question: Who do people say that I am?”
“Well, I heard someone in the crowd yesterday whisper about you being the best thing to come out of Nazareth since on-call carpentry.”
“Yeah, and when we left your home synagogue, they kept calling you Mary and Joseph’s boy.”
“I’ve got one J, and you’re gonna love this because he’s your cousin, but some people are calling you John the Baptist.”
“I can top that – I was talking with one of the Pharisees last week and he kept referring to you as the prophet Elijah!”
“Fine,” Jesus replies, “That’s all fine. But who do you say that I am?”
Until Peter, ever eager Peter, nonchalantly replies, “You’re the Messiah.”
“And that’s why you’re the rock!” Jesus high-fives the first called disciple, and they continue on their merry way to the villages of Caesarea Philippi.
However, right before walking into a large gathered crowd, Jesus pulls his followers in close in a huddle. “Hey, remember that stuff about me being the Messiah? Don’t tell anyone okay? They all have their own notions about what the Messiah is supposed to say and do, and if you go around telling them the truth, they’re going to try and fit me into their boxes which simply won’t do in the Kingdom. Understand? Good.”
Then Jesus walks smack dab into the middle of the people and he begins teaching them the Gospel: “The Son of Man, that’s me, must undergo great suffering, I will be rejected by the people in power, the elders, chief priests, and even the scribes won’t go along with what I’ve got to offer. And then they’re gonna kill me, hang me up on a cross for everyone to see. But guess what? Three days later, I’m going to rise again!”
And Peter, who shortly before was the only disciple to get the right answer, grabs his Lord by the arm and yanks him away from the crowds. “What do you think you’re doing? You can’t die! You’re the Messiah! You are the Christ! You’re the one whose going to set everything right, put us back in charge, make Jerusalem great again and all that! You can’t be the Messiah and be rejected. That doesn’t make any sense.”
But Jesus pulls his arm back from Peter, looks back out over the crowd and screams: “Get behind me Satan! You’ve got you mind stuck on earthly matters, but I’ve come to overcome the world!”
Peter gets it right and Peter gets it wrong.
Along the road he provides a straight answer about Jesus’ identity (a welcome reprieve from all the hop-stepping we usually do when asked a question). But then later, when the Christ, the Messiah whom he just confessed, starts making ominous references to suffering and shame and even crucifixion, Peter gets it wrong.
And in the blink of an eye he goes from Peter the rock to Peter the block head, from the first called disciple to being called Satan.
I don’t know about you, but I love Peter. I love his eagerness and his faithfulness and I really love how much of a failure he is. Peter, in our passage from the strange new world of the Bible today, joins a long line of biblical failures:
Noah, the only good soul the Lord could find, delivers the survivors of the flood to dry land only to plant some grape vines and proceeds to get good and drunk.
Judah, son of Jacob, accidentally sleeps with his own daughter-in-law who pulled one over on his by dressing up as a harlot. And when Judah finds out that she got knocked up while a lady of the night, he orders her to be burned at the stake and he only relents when he discovers that he, himself, fathered the child in her.
And David? David rapes a woman and then has her husband murdered in order to cover up his transgression.
When you take in the great swath of characters from scripture, both the Old Testament and the New Testaments, they’re mostly a bunch of losers who keep messing up over and over again.
What wonderfully Good News!
Their failures of faith are in fact Good News because they help rid us of the suffocating notion that we have to be perfectly and squeakily clean in order to follow Jesus.
They remind us over and over again that only when we let go of the facade of our never-ending niceness and our righteous certainty and our perennial self-improvement projects, that the splendor of grace can hit us squarely in the chest.
Or, to put it another way, it’s hard to receive Christ’s mercy if we don’t think we need it.
The life of faith is one in which we come to grips with the condition of our condition only then to be bombarded with the Good News that God in Christ has transformed all things for a bunch of people undeserving!
Do you see? Peter here, in his failure, helps us see that our failure (whether big or small, intentional or unintentional) none of that excludes us from God.
Consider: Peter is called Satan, by Jesus!
Can you imagine anything worse?
Called by the Lord while fishing, witness to miracles and healings and feedings and teachings, the confessor of the truth of Jesus’s identity, the rock upon which Jesus says he will building his church!
And then he gets it wrong.
But that’s not the end of his wrongness.
On their final evening together Jesus tells Peter that before the morning Peter will deny knowing him. To which, of course, Peter scoffs. And yet, it’s true. Made all the worse by the fact that this first disciple joins the rest in abandoning the Lord to die on the cross. Alone.
Jesus quite literally does what he says he will do, the very things Peter can’t get on board with, and then three days later he rises to find his first disciple by the sea, shares some bread and broiled fish, and gives him a job to do.
In the church, we call this grace.
It is the unmerited, undeserved, gift of God in Christ Jesus.
It’s wild stuff.
Made all the more wild considering how often we squander the gift.
We, like Peter, build up these ideas for ourselves about who Jesus is and what Jesus stands for and those ideas, more often than not, crumble under our feet. We convince ourselves that Jesus is on our side (which, of course means Jesus is against the people we’re against) when in fact Jesus has not come to bring us more of the same, whatever it may be.
Jesus has overcome the world and all of its machinations.
Let’s say we believe, as Peter did, that Jesus comes to overthrow the current reigning political proclivities. Sure, fine, but what happens when the people in power stay in power? Does that mean Jesus failed?
Jesus is not an instrument of either side of partisan politics. Jesus is God! And God has come to dwell among us, to rectify our wrongs, to save us from ourselves, and to turn the cosmos upside down.
Put simply, our notions of Jesus are, more often than not, too limited.
We’re like Peter. Perhaps we’ve caught a glimpse behind the curtain of the cosmos, we’ve experienced something we can’t explain, we’ve had a taste of the holy food, and yet we still want Jesus to fit into whatever box we’ve construed in our minds.
But Peter came to know the truth of Jesus in a way that we do well to remember whenever we can: Jesus was rejected.
And not just by the chief priests and the scribes and the elders.
Jesus was rejected by his own disciples!
Jesus was rejected by Peter!
The Elect Son of Man and Son of God, born for us and among us, is ultimately rejected by us.
Jesus is regaled by the crowds with their cries of “Hosanna” when he enters Jerusalem and, by the end of Holy Week, those same crowds lift up clenched fists with shouts of “Crucify!”
The Lord comes to deliver the last, least, lost, little, and dead only to, in the end, hang on the cross and becomes the very thing he came to deliver.
But this is the Good News: while we were yet sinners, Christ died for us.
He has taken the cleanup of the cosmos entirely into his own hands, hands with holes in them. He does not hang from the cross until we confess our sins, he doesn’t wait in the grave until we get our lives together. He does what he does without us having to do anything – which makes the Gospel the most radical thing in history.
He does what he does for Peter knowing precisely that he would fail.
He does what he does for us knowing precisely that we will fail.
At the end of all things, the only thing we can really do is rest and trust in the knowledge that Jesus has come to do something for us that we couldn’t and wouldn’t do on our own.
Couldn’t, because none of us can atone for our sins, let alone for the sins of the world.
And wouldn’t, because Jesus insists on letting in all the riff riff that we would otherwise ignore.
The casket was set up by the altar and the family was in the narthex waiting for the funeral to begin. I, meanwhile, was pacing back and forth in the parking lot, feeling sorry for the family because no one else showed up for the funeral.
There’s something terribly sad about a sparsely attended service for the dead.
But, frankly, I couldn’t blame people for not showing up. The man now dead, the one whose body was shut up in the coffin, was one of the meanest and most awful people I’d ever known. He belittled people, he was terribly racist, and he spoke his mind without caring at all about how much it could hurt. He would shout at people during church meetings, he would stick his finger into people’s faces during fellowship, and would loudly complain about everything even when people weren’t around to listen.
Two minutes before the funeral was scheduled to begin, while I was making my way across the parking lot to the narthex, cars started streaming in.
One by one I watched people from the church community step out of the cars and across the parking lot, and with each passing one I replayed moments in my mind of how horrible the dead man had been to each of the people walking in.
The last person to step across the threshold of the sanctuary was an older woman with whom the dead man had been particularly horrible. I motioned for her to come close and I whispered in her ear, “What are you doing here? I thought you hated him!”
To which she replied, “Well preacher, didn’t you say last Sunday that even the worst stinker in the world is someone for whom Christ died?”
The stone that the builders rejected has become the chief cornerstone. This is the Lord’s doing; it is marvelous in our eyes. This is the day that the Lord has made; let us rejoice and be glad in it! Amen.
The Lord says to my lord, “Sit at my right hand until I make your enemies your footstool.” The Lord sends out from Zion your mighty scepter. Rule in the midst of your foes. Your people will offer themselves willingly on the day you lead your forces on the holy mountain. From the womb of the morning, like dew, your youth will come to you. The Lord has sworn and will not change his mind, “You are a priest forever according to the order of Melchizedek.” The Lord is at your right hand; he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter heads over the wide earth. He will drink from the stream by the path; therefore he will lift up his head.
Then he said to them, “How can they say that the Messiah is David’s son? For David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”’ David thus calls him Lord; so how can he be his son?” In the hearing of all the people he said to the disciples, “Beware of the scribes, who like to walk around in long robes, and love to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets. They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
A political movement turned radically violent.
The mob stormed gates, climbed walls, destroyed doors, and they shattered any assumptions of safety and sanctity.
Anyone who stood in their way was attacked, beaten to the ground, and left behind. The insurrectionists used whatever they could to turn their feelings into signs of force, from flags to banners to fists.
Once inside, they searched methodically for those who represented what they came to destroy. They obliterated images and symbols that for centuries stood the test of time.
And outside, while the crowds chanted with frightening vigor, a sign was held high above for all to see:
Sadly, what took place in and around the Capitol at the beginning of January was not as unprecedented as some have claimed. Throughout history there have been countless examples of those who took matters into their own hands and did whatever they thought necessary to bring about a change.
And, even sadder, has been the use of Christian images/words/symbols to encourage such destruction.
Before they started throwing objects through windows, members of the far-right group, the Proud Boys, kneeled in the streets to pray in the name of Jesus.
Contemporary Christian music was played and performed in order to give a righteous feeling to a wholly unrighteous display of aggression.
Among the signs and shirts and slogans from the likes of QAnon, and the Confederate Flag, and Anti-Semitic fervor, there were an equal number of “Jesus 2020” and “The Armor of God” among the rioters.
Even pastors were present in the crowd, yelling into bullhorns about the mission to “save the republic for Christ” all while the throngs screamed in response: “Jesus is Lord!”
The great cacophony of Christianity contains multitudes. There’s a reason there are more Christian denominations than we can keep track of because we cannot agree on what it means to keep the main thing, the main thing.
Part of this challenge stems from the fact that the Bible, what we take as an authority over what it means to follow Jesus, is so wild.
Not only are there different books within The Book, but they come from all sorts of different places: from Galilee to Galatia, Antioch to Rome, from tiny towns and massive metropolises, rural farms and seaside ports, prisons and palaces, and all from a wide range of times – 1,500 years!
The Bible contains just about every literary genre from law codes to genealogies to parables to poems, and it was put together by people we don’t know anything about!
And yet, despite all of that, we lift up this bewildering book and confess it to be God’s word for us.
So we take it up and read. We open it right to the middle and come across a Psalm, and we find these words: “The Lord says my lord, ‘sit at my right hand until I make your enemies your footstool.’ The Lord sent out from Zion your mighty scepter… The Lord is at your right hand; he will scatter kings on the day of his wrath. He will execute judgment among the nations.”
Now, some Christians will respond to these words by taking up matters into their own hands to make their enemies their footstool. They will claim that God is on their side, and they are the righteous messengers of God’s judgment and justice.
Others, of course, will dismiss such a Psalm as being connected to the so-called “violent God of the Old Testament.” They will insist that their God just wants everybody to get along, and to let love rule.
But here’s the thing: The strange new world of the Bible tells the story of the God who is always the one who bends and breaks the bonds of creation in order to get what God wants.
And it’s not always pretty:
The God of scripture sends a flood to wipe out every living being (except for a few who fortunately catch a ride in a very large boat). God breaks down a tower in order to confuse the our speech and scatters humanity across the earth. God hardens Pharaoh’s heart only to then cast him and his riders into the sea.
I could go on.
Thus, for centuries, people have embraced the violence of God for their own purposes, or they have rejected “that God” in order to embrace something they believe they can find in the hippy dippy lovely dovey God of the New Testament.
But thats not actually how scripture works.
For as righteously angry as God gets in the Old Testament, God is equally ridiculous in loving a people undeserving – God rains down manna from heaven to feed those who complain about God, God brings back a idolatrous nation after years in captivity, God remains faithful to the covenant that God’s people fail, again and again, to hold up.
And, for as much as God is love (revealed in Jesus) in the New Testament, God is equally filled with bitterness.
“Do not think I have come to bring peace to the earth,” Jesus says, “I have not come to bring peace, but a sword.”
“You have turned my Father’s house into a den of robbers,” Jesus says after going off the deep end with his Temple tantrum.
“If any of you cause someone else to stumble,” Jesus says, “it would be better if a millstone were hung around your neck and you were dumped you into the ocean.”
Are we sure we want to worship this Jesus?
Truthfully, though we confess Jesus as Lord with our lips, most of us live as if we are the lords of our lives. We do this because, whether we could articulate it or not, we generally believe that history is developing in an ongoing process of progress. That is, the world is better now than it once was and that we are all responsible for making it better for future generations.
We believe in the power of humanity! With all of our enlightened sensibilities, we assume, sooner or later, we will finally get the chaos of the cosmos under control and we will set everything as it should be.
Which is why so many sermons end with a “lettuce” statement – let us now go forth to make the world a better place, or, frighteningly, let us go and save the republic for Christ.
But here’s the thing: if we could’ve made the world a better place, or even the best place, we would’ve done it long ago.
The challenge for those who wish to follow Jesus is the confession that even though certain things might appear to be better (whatever that might mean) we are still very much who we are: sinners in need of grace.
The question/answer period of Jesus’ ministry in Jerusalem ends after a whole bunch of controversy regarding authority with Jesus asking his own question. There is disagreement among the religious leaders about this would-be carpenter-Messiah who claims to be from the line of David. At the time, David-like dimensions of Messianic expectation were a dime a dozen – every time a new political leader garnered some power, it was assumed that, like David, he (because it was always a he) would take back the throne in Jerusalem.
The Messiah, to the religious authorities, would be the one to save the people Israel through a new military regime that put the people of God back on top.
And for Jesus, this was not acceptable.
Therefore, being a good teacher, Jesus uses scripture to interpret the present circumstances. “How can it be,” Jesus asks, “for the Messiah to be David’s son? Don’t you all remember what David wrote in the psalms? ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”’ If David called him Lord, than how can he be David’s son?”
This might seem a trivial point of order, but for Jesus, on the basis of the Psalm, the Messiah is not merely from the line of David. In fact, the Messiah is the Lord of David.
Jesus is then not just another revolutionary come to set the people free from tyrannical oppression, Jesus is God in the flesh come to dwell among the very people who will, in the end, betray him.
“Jesus is Lord” has been a confession of faith since the very beginning. Today, we Christian types often take that confession to mean something to the effect of Jesus being the Lord of my life. And, even though that’s true, it’s also so much more. For, to confess Jesus as Lord is also to confess that Jesus is God.
And Jesus, as God, is going to get what Jesus wants. Jesus will make his enemies his footstool, whether we like it or not.
Again and again in the New Testament, Jesus announces the imminent implementation of a new regime, but it’s not one the people of God were prepared for.
They assumed a military victory, parades of power, and a new throne.
Instead, the were told about a kingdom in which the rich would give to the poor, the captives would be free, the blind would see, and the lame would walk.
Which, all things considered, wasn’t anything new! Those words come from the prophet Isaiah!
Do you see? God doesn’t change from the Old Testament to the New. There’s not some God of the Old Testament and a different God in the New. They are one and the same. They are Trinity.
God, in Christ, puts the enemies of sin and death, the powers and the principles, squarely under the heel of the divine.
But, of course, it happens not in the way anyone could’ve imagined.
A suffering Messiah who is enthroned at the right hand of God? The incarnate Lord dies on the cross only to be raised again? No one expected such a thing to happen.
A Lord who calls his followers to pray for their enemies, to sell their possessions in order to help the poor, to lose their lives in order to save them? Who wants to worship such a reckless God?
The Messiah, the Anointed One, God in the flesh, is always more than we think. In our limited and finite (and frankly foolish) notions of how things work, we assume that power is demonstrated in strength. But Jesus comes to show us how real power comes in weakness.
We assume that our job is to make the world look more like us. But Jesus comes to conquer and overcome the world.
We assume that if we just work hard enough, we can set everything the way it is supposed to be. But then Jesus shows up to remind us that we are sinners, all of us.
Jesus is not just some ethical teacher who wants us to behave ourselves.
Jesus is not some political revolutionary whose words we can cherry pick to suit our needs.
Jesus is not a new David come to elevate us to the places of power and prestige.
Jesus is God!
In himself he is the new creation.
When we open up the strange new world of the Bible, when we read about the Lord in the Psalms, the Lord who brings victory, we are reading about Jesus. But his victory comes not how we or anyone could’ve predicted. Jesus takes our sins and our misery upon himself and away from us. He is able to do this because he is not only the Messiah, but also God, the almighty Creator and Lord who knows me and you better than we know ourselves.