HOMILY FOR THE 21ST SUNDAY IN ORDINARY TIME OF THE YEAR A. (3)

HOMILY FOR THE 21ST SUNDAY IN ORDINARY TIME OF THE YEAR A.

THEME: KEEPERS OF THE KEYS OF HEAVEN.

BY: Fr Justin Chima Obijuru.

R.1: Isaiah 22: 19-23
R.2: Romans 11: 33-36
Gospel: Matthew 16: 13-20
Introduction: The history of a 2,000-year-old office whose holders have shaped world history, from St. Peter to Pope Francis is the concern of us in today’s liturgy. In the midst of this world’s changes, it is God’s inscrutable plan to set our hearts on the world of lasting joy. Despite the numerous near-death experiences, the papacy has carried on unflinchingly and able to stand to the changes and chances of this world. Able to combat top notch issues threatening the stability of the world; we are tempted always to ponder on what keeps the Church going on and not going into extinction. This stability is what we can find in today’s readings: “the keys of the Kingdom of Heaven.” These keys have keepers, and these keepers are the successors of the papacy. When these keepers caution world leaders, plead for peace, or condemn social injustice, people listen and respond. What makes the world listen to these men? The answer lies here.

Scripture Lessons Summarized: The first reading today from the Prophet Isaiah 22: 19-23 is an unusually interesting prophecy addressed to a royal official, Shebna by name. It predicts his untimely death in a foreign land, and the subsequent exaltation of one greater than he, Eliakim, son of Hilkiah, in whose charge will be placed the keys of the kingdom of David. In the New Testament, the prophecy points to “the holy one, the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens” (Rev. 3: 7). Jesus holds this key as a descendant of David (Rom 1: 3) and the messianic heir to his throne (Lk 1: 32). Jesus, in today’s Gospel gives this key to St. Peter: “I will give you the keys of the kingdom of heaven” (Matt 16: 19). The “key of the house of David” is presumably a symbol of the peculiar authority of this official, although not mentioned anywhere else in the Old Testament. The key to the gates and doors of the royal palace, including no doubts those of the armoury and the treasury, gave the holder enormous power. Thus “the key of David” (Rev. 3: 7) or the “keys of the kingdom” (Matt 16: 19) became, in the hands of Jesus Christ and His Church on earth, a great symbol of the power to give entry into the kingdom of heaven. Eliakim, keeper of the royal household, represents that stability amidst the chances and changes of a troubled world. His very name means “God will establish” (1 Kings 2: 4; Jer. 28: 6). This is the image verse 23 of this scripture paints: “a peg into a firm place;” to which “the faithful city”, the Church is considered alongside the Proverb: “If you will not believe, surely you shall not be established” (7:9).

Romans 11: 33-36: This climax of St. Paul’ discussion portrays God’s designs as beyond our comprehension and His greatness as independent of any need or earthly gift. God has designed to save the world through His unsearchable and inscrutable plan. Seen in this way, the teaching of St. Paul simply echoes the teaching of Jesus, who not only selected twelve apostles to signify the messianic restoration of Israel (Mt. 10: 2-5), but sent them out to recover the “lost sheep” of Israel (Mt. 10: 6) and promised to seat them on twelve thrones over “the twelve tribes of Israel” (Mt. 19: 28). None of this is surprising when we consider that the Church, which is the messianic kingdom of Jesus (Mt. 16: 17-19; Lk 22: 28-30), is modeled on the ancient kingdom of David, which unified all the twelve tribes under the anointed King (2 Sam 5: 1-5; 1 Kings 11: 42), even as it stretched beyond the borders of Israel to embrace the Gentiles (1 Kings 4: 21; Ps 2: 8; 72: 8-11). A reasonable person cannot question this authority Christ bequeathed His Church and the person of St. Peter as His Vicar on earth.

The Gospel today, Matthew 16: 13-20, is divided into three segments: (a) the Questioning, (b) the Proclamation, and (c) the Elevation. We know from the scripture that the setting of this episode took place in the region of Caesarea Philippi, a predominantly gentile city north of Palestine.

(a) The Questioning: “Who do men say that the Son of Man is?” (v.13). He asked His disciples this question, not because he was ignorant what the people thought and spoke of Him; but to have the opportunity to establish the teaching authority of His Church. In verse 12 already, Jesus had warned the disciples to beware of the teaching of the Pharisees and the Sadducees. This is the immediate context to today’s proclamation of faith and subsequent establishment of the authority of the Church and the primacy of St. Peter.

(b) Peter’s proclamation brought to him the title “Blessed are you, Simon Bar-Jonah!” (v.17). It was not flesh and blood that revealed it to Peter, but God the Father through the inspiration of the Holy Spirit revealed it to Peter. Implicitly, we see a Trinitarian approval on the personality of Peter as the Chief teacher and ruler over the Church. We know that Peter’s father was called John (John 1: 42); where has “Simon Bar-Jonah (literally, Simon son of Jonah)” come from? The title may be symbolic: (1) Jesus’ role as the new Jonah (Mat. 12: 39-41) may suggest he views Peter as His spiritual son. (2) Since the Hebrew name “Jonah” means “dove”, Jesus may point to the relationship between Peter and the Holy Spirit. Indeed, the same Spirit who confirmed Jesus’ Sonship in the form of a Dove (Mat. 3: 16) now inspires Peter’s proclamation.

(c) The Elevation: “And I tell you, you are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it” (v.18). In this very elevation, there are three things that we have to consider. (i) Peter (ii) my Church (iii) the gates of Hades.

(i) Peter: By the word Peter, is a Greek rendering of the word Petros, a masculine noun meaning “rock” or “stone”. This establishes the symbolism of the name, i.e. Simon is himself the rock (kephas in Aramaic) upon which Jesus builds the Church. Peter now stands in this biblical tradition where new names signify new God-given roles in salvation history (Gen. 17:5).

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(ii) My Church: Among the Gospels, it is true that Matthew alone uses the word Church (18:17). It is used often in the Greek OT for the “congregation” or “assembly” of Israel united to God. Jesus uses it in a similar way for the New Covenant community. In Peter’s case, he is designated as the foundation stone of the New Covenant Church. Just as the Temples of the OT were built upon a great stone (1 Kings 5: 17; Ezra 3: 10), so Jesus builds his NT Church upon the foundational rock of Peter (cf. Eph 2: 20; Rev. 21: 14).

(iii) The gates of Hades: The Temple, resting securely on a rock, was seen as the center of the cosmos, the junction between Heaven and Hades. Drawing on from this picture, Jesus guarantees that the power of death and deception will not overcome the Church, i.e. the new Temple built on Peter.

Exegetical Notes: Today’s exegetical notes rest upon “the Keys of the Kingdom of Heaven” (v.19). The key, first and foremost is a symbol of teaching authority (Luke 11: 52). Jesus consecrates Peter as the Church’s chief teacher, whose office will continue on through successors. The plural use of keys may imply a connection with the gates in 16: 18 and mean that Peter’s position includes, among other things, the authority to release the righteous souls who are detained in Hades but destined for Heaven. Entrusted with the keys, Peter wields Christ’s own royal authority (cf. Rev. 1: 18; 3: 7). The keys gave rise to the authority “to bind and to loose”. The connotations carried by this metaphor are the interpretations of the primacy and infallibility of the Church and the office of Peter. (1) It signifies teaching authority and the ability to render binding decisions. (2) It denotes authority to include or exclude members of a religious community. (3) It signals the forgiveness of sins.

Conclusion: There are five points of doctrine we can learn from the episode above, about Peter. Vatican 1 (1870) cited this episode as biblical support for the primacy of Peter and successive popes. (1) The Magisterium built upon Peter is instituted by Jesus Christ; (2) Peter is given a unique role as chief teacher and ruler (primacy of jurisdiction) over the Church; (3) Peter is the visible head of the Church; (4) Peter’s authority is passed on through successors; (5) through Peter, Christ Himself assures the infallible preservation of the Gospel in the Church. Beloved in Christ, when you believe in this teaching, you shall be established as Eliakim was; and the gates of Hell shall not prevail over you! May Christ continue to establish us all as we spread His Gospel! Amen.

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