Who is the Lord’s counselor?
August 23, 2020
TWENTY-FIRST SUNDAY IN ORDINARY TIME
Is 22:19-23
Shebna gets demoted
Ps 138:1-3, 6, 8
When I called, you answered
Rom 11:33-36
Who is the Lord’s counselor?
Mt 16:13-20
Upon this rock I build my church
http://www.usccb.org/bible/readings/082320.cfm
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You might recognize the first reading as the origin of one of the “O Antiphons” of Advent: “O Key of David.” There it is takes its place as one of the titles for the coming Christ.
But in context it actually refers not to David the king but to Eliakim, the governor of the palace in charge of the keys. In that regard, it fits better with the gospel reading for today, insofar as here it applies to Peter, the keeper of the keys, and not to Christ. We sense that these “keys” are in fact the key to the theme of today’s Scriptures.
The passage from Isaiah refers to an incident in the career of the prophet, who is upset with Shebna, promising he will be replaced by Eliakim. The reason appears to be undue ambition. However that is not fully certain. The enigmatic reference is one of the prize conundrums to which Scripture scholars have devoted much energy trying to solve. The name Shebna is unusual, and suggests he was a foreigner. He is likely the same person as the ambassador to Assyria in 2 Kings 18-19. In that case, politics is involved. Apparently he was in the party that favored alliance with Egypt rather than Assyria. Isaiah was not happy, since an enraged Assyria destroyed the Northern Kingdom of Israel.
Matthew’s famous passage is built upon the similar account in Mark. However, Matthew’s version elaborates it further. In particular, everything after Peter’s words, “You are the Christ,” down to Jesus’ injunction for them not to tell anyone, are found only in Matthew’s account. Mainly this concerns Jesus’ response to Peter’s affirmation. And that includes the title and task given to Peter, the rock. And it includes the part highlighted today — “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” Catholic theology has built much upon these words. The scriptural basis for the papal office as well as the sacrament of reconciliation find scriptural authority in these words.
We are at the turning point of the Gospel story, as this is the end of the first part, in Galilee. Now Jesus will turn toward Jerusalem, which will dominate the rest of the account. In the very next verse we read: “From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (16:21). This echoes the similar statement at the beginning of the ministry in Galilee (4:17)
And here we discover another thematic parallel between the first reading and the gospel. However, it is one flying under the radar. In the passage from Isaiah, a contrast between Shebna and Eliakim expressed the difference between proper and improper deployment of responsibility.
And so it is with Peter. Upon hearing Jesus’ description of the mission ahead, he objects. While Matthew doesn’t describe the spirited argument between Jesus and Peter, as Mark does (Mk 8:32-33), he does retain the harsh correction directed at Peter, even calling him Satan, and a stumbling block. These are strong words. Satan originally meant “adversary” (Job 1:6), and that might be part of the meaning here. And stumbling block is associated with scandal (Mk 9:42-47). At the very least, it is an admonition against false leadership, unfaithful to the spirit of its founder and origin.
Peter will have touch times ahead, as when he denies Jesus three times. But in the end he will redeem himself, gathering the community after the death and resurrection of Jesus.
For reflection: We expect a lot of our leaders, maybe too much.
Father Beck is professor emeritus of religious studies at Loras College, Dubuque.
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