Sally A. Brown, Professor Emerita, Princeton Theological Seminary
Today’s gospel text is best considered in close relation to the preceding pericope (Mt 16:13-20), especially Peter’s confession and commissioning (vv. 15-19). Jesus predicts his suffering, sharply undercutting reigning notions of “messiahship” as the exercise of political or military power. Commentators note that Jesus’ rebuke of Peter differs from his rejection of Satan’s insidious attempt to derail his ministry.[1] Jesus drives Satan away; he does not drive Peter away. He tells Peter that a disciple’s role is not to redirect Jesus’ ministry, but to be redirected by that ministry.
Among Christians who enjoy the protections of religious freedom, the words “take up one’s cross and follow,” are too often trivialized, as if any inconvenience or frustration of one’s personal aims amounts to a “cross.” Suffering life-threatening illness or relentless social or political harassment might indeed be cases of cross-bearing; yet in such cases, we are speaking metaphorically. The universally feared Roman “cross” of Jesus’ time was the impaling instrument reserved for those who challenged the power of the state. Jesus is therefore making clear to Peter (and to us) that following him may mean risking our lives in confrontation with death-dealing powers.
In general, practicing Christian faith in the West has not often riled the powers that be (the civil rights movement in the US being a notable exception). Churches promote safely “spiritual” practices, making optional public challenges to systems—social, political, and economic—whose policies routinely impoverish, disinherit, and marginalize certain groups in society.
Yet Jesus is indicating that following him can get you killed. If we take this seriously, we may get a clearer grasp of what Jesus meant by exercising divinely-given authority to “bind and loose” (Mt 16:17). What happens if we see Jesus’ own pursuit of God’s way in the world—at the risk of life itself—as his demonstration of what “binding” and “loosing” means for us?
Jesus heads for Jerusalem to undertake deliberate confrontation with the powers of his day. Speaking with God-given authority, he decries a religious establishment that has detached itself from doing justice. This confrontation leads to his trial and execution. Yet God raises Jesus from death as Lord of all, “triumphing over the powers,” as Paul will say (Col 2:15).
Jesus’ “binding” of unholy powers and “loosing” of captives is under way. Jesus bids us to follow, fearlessly “binding” the unholy powers of our own time and place and “loosing” their victims in his name. Martyrs down the centuries, including those killed in pursuit of civil rights for the disinherited, bear witness: God-authorized binding and loosing can cost one’s life. Yet the Crucified One is the Risen Lord of life. His costly way in the world leads to life abundant—for us and for all.
[1] See, for example, see Audrey West’s commentary. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-22/commentary-on-matthew-1621-28
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