Even so it is not the will of your Father who is in heaven that one of these little ones should perish

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 

 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10–20 

 

Yesterday we read that, following Christ's second prediction of His Passion, death, and Resurrection at Jerusalem, the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

  "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  Yesterday we read that, following a question that reflected their interest in worldly power in what they imagine Christ's kingdom will be, Jesus took a little child and instructed them in their care for the little ones.  We are reminded here that little ones include all who have childlike humility and simplicity, all who are poor in spirit.  According to St. John Chrysostom, my study Bible tells us, not only the saints, but all people have guardian angels.  But the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person whom they guard.  It's not the nature of God, but the weakness of human beings, that requires the angels' service.  

 

"For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible comments that, unlike earthly shepherds, Christ sees such value in one sheep that He will leave the others at risk to save it.  It says that the ninety-nine sheep represent the the righteous who remain faithful to God (Luke 15:7).  According to some patristic teachers, this is also an image of the Incarnation, in which the ninety-nine represent the angels in heaven.  Christ descended from heaven in order to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

 

 "Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible comments on this passage that Jesus offers us a church discipline that is based on mutual correction in three expanding stages.  Sin and correction are to remain private unless the offender refuses to repent.  All correction, it says, must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  Nonetheless, correction must take place so that the sin does not spread to others as well.  

 

The parable of the one hundred sheep is an interesting one, because it emphasizes a point Jesus will make many times, through other sayings and other parables.  It tells us that to God, all is necessary, all are essential.  There is no one left out of the salvation plan of God.  On human terms, yes, it is at times necessary to let straying people go, to be left to their own devices when repentance seems impossible.  See again 1 Corinthians 5:5; Galatians 6:1, as cited by my study Bible for the passage above.  But this is because we human beings live in time, and are therefore changeable, malleable.  But we are also always in that position of being somewhere at a moment in time:  we see only what has been revealed on such a level, while God is eternal.  This knowledge must make us aware that even the worst or most unrepentant among us may have possibilities for salvation that you and I, from our purely human perspective, cannot know.  But it is right and true that Jesus repeatedly lets us know of God's concern for all, and of the great efforts of God to seek and to find that which was lost.  It is in that perspective that we understand what it is to pray for our enemies, for even those who have caused some offense.  This does not mean we embrace the offensive behavior, nor even that we tolerate.  It means that we put faith in Jesus' teachings here on the ninety-nine sheep and the one lost for whom the Shepherd will make all effort to retrieve it.  Our prayers are for God's retrieval, not for unrepentant behavior.  But we must understand that God's eternal reality prevails and is authoritative over all, while repentance is also the Lord's teaching for all of us.  That is, a turning toward the Lord that is always called for, that we always need for each moment of our lives.  These two factors are not just real, they are essential for us to understand and to hold dear for our own grasp of reality and the spiritual truth which Christ gives to us.  Jesus is teaching the disciples that His ultimate aim is to make every effort for that which is lost, for until the time of Christ's return and Christ's final judgment, this is the orientation of the Church.  In short, it means that ultimately we place all things in God's hands, and -- lest we forget -- this is what we do in prayer.  It is also what we do in forgiveness.  Forgiveness means (from the Greek, for example, in the Lord's Prayer; see Matthew 6:12) literally to "let go."  But in that letting go, we give the sin and the judgment up to God.  We ask for God's discernment in dealing with evil or sin done to us, and navigating this road in which we are His followers and disciples.  Forgiveness does not mean we need tolerate bad or harmful behavior.  Often it means we need to separate from abusive persons, even so that they have no more temptation to sin against us.  But it means also that we seek God's will in all we do, entrusting the "lost" to the Lord who seeks out all for salvation, and that we hold this perspective in our minds, for this is what the Lord teaches us.  In Christ's example of mutual correction, we should observe the expanding circles of effort and those involved which He instructs here.  It begins with the personal.  Where that does not work to bring repentance, it becomes extended to more within the context of the Church and these teachings.  When that fails the entirety of the Church is involved, and if that does not suffice, the person is outside the Church, like "a heathen and a tax collector."  But let us bear in mind Jesus' teachings about the lost sheep, and St. Paul's words in the passages from 1 Corinthians and Galatians cited above.  No lost sheep is outside of God's purview, and every effort for their salvation will be made.  If we look closely at this small, short parable, it seems that God is not going to be satisfied with the loss of even one sheep, all are unique and necessary to God's creation.  Beyond that, we are not the Judge, and we don't have the purview.  But we have His words to live by, and His reality to accept.  In this model, forgiveness or "letting go" remains always possible, even necessary, even when we must leave the salvation of the lost to God.  Let us always remember the One who is our highest authority.

 

 

 

 

 

 

 

When He, the Spirit of truth, has come, He will guide you into all truth

 

 "These things I have spoken to you, that you should not be made to stumble.  They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.  And these things they will do to you because they have not known the Father nor Me.  But these things I have told you, that when the time comes, you may remember that I told you of them.  And these things I did not say to you at the beginning, because I was with you.  But now I go away to Him who sent Me, and none of you asks Me, 'Where are You going?'  But because I have said these things to you, sorrow has filled your heart.  

 

"Nevertheless I tell you the truth.  It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.  And when He has come, He will convict the world of sin, and of righteousness, and of judgment:  of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged.  

 

"I still have many things to say to you, but you cannot bear them now.  However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.  He will glorify Me, for He will take of what is Mine and declare it to you.  All things that the Father has are Mine.  Therefore I said that He will take of Mine and declare it to you."

 

- John 16:1–15 

 

 This week we have been reading through Christ's Farewell Discourse, which was given to the disciples at the Last Supper.  Unlike the Synoptic Gospels, which tell of the manner in which the Eucharist was instituted, John's Gospel gives us the meaning behind Christ's ministry and the institution of the Eucharist, the substance of communion.  Yesterday we read that Jesus said, "This is My commandment, that you love one another as I have loved you.  Greater love has no one than this, than to lay down one's life for his friends.  You are My friends if you do whatever I command you.  No longer to I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.  You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you.  These things I command you, that you love one another.  If the world hates you, you know that it hated Me before it hated you.  If you were of the world, the world would love its own.  Yet because you are not of the world, but I chose you out  of the world, therefore the world hates you.  Remember the word that I said to you, 'A servant is not greater than his master.'  If they persecuted Me, they will also persecute you.  If they kept My word, they will keep yours also.  But all these things they will do to you for My name's sake, because they do not know Him who sent Me.  If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin.  He who hates Me hates My Father also.  If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father.  But this happened that the word might be fulfilled which is written in their law, 'They hated Me without a cause.'   But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.  And you also will bear witness, because you have been with Me from the beginning." 

 

  "These things I have spoken to you, that you should not be made to stumble.  They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service.  And these things they will do to you because they have not known the Father nor Me.  But these things I have told you, that when the time comes, you may remember that I told you of them.  And these things I did not say to you at the beginning, because I was with you. But now I go away to Him who sent Me, and none of you asks Me, 'Where are You going?'  But because I have said these things to you, sorrow has filled your heart."  Here Christ elaborates on His warnings to the disciples of what is to come when He is no longer with them in the flesh, as Incarnate Jesus.  My study Bible explains that sorrow, in Christ's use here, means "extreme grief leading to despondency or despair," which is a sinful passion.  It quotes St. John Chrysostom, who comments, "Great is the tyranny of despondency."  Moreover, it adds that this sin is constantly referred to in the writings of the Desert Fathers.  When the world persecutes the believer or when God seems to be absent, Christians are called to fight against this despondency, taking comfort from the presence of the Holy Spirit (the theme of verses 5-15).  

 

 "Nevertheless I tell you the truth.  It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.  "Nevertheless I tell you the truth.  It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.  And when He has come, He will convict the world of sin, and of righteousness, and of judgment:  of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged."  Once again, we recall that the word in Greek translated here as Helper is Παρακλητος/Parakletos, sometimes rendered in English as Paraclete.  It literally indicates one who comes by one's side when called, as in participating in one's defense at trial.  This title also means "Comforter," "Counselor," and "Advocate."  My study Bible notes on this passage that through the illumination brought by the Holy Spirit, the world will be convicted; that is, it will be proven wrong.  It will be convicted concerning first of all its sin, of which the ultimate is denying Jesus Christ.  Furthermore, of righteousness, which it failed to accept from Christ with faith and thanksgiving.  And finally judgment, for all who reject Christ, according to my study Bible, will receive the same penalty that Satan, the ruler of this world, has already received (see Matthew 25:41).

 

 "I still have many things to say to you, but you cannot bear them now.  However, when He, the Spirit of truth, has come, He  will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.  He will glorify Me, for He will take of what is Mine and declare it to you.  All things that the Father has are Mine.  Therefore I said that He will take of Mine and declare it to you."  My study Bible explains that because the Holy Spirit is the Spirit of truth, and because this Spirit abides in the Church, the Church is the guardian of all truth.  

 

 My study Bible comments that because the Holy Spirit is the Spirit of truth, and because this Spirit abides in the Church, the Church is the guardian of all truth.  While over the centuries, the Church has contended with many heresies, many sects, and many divisions, this comment may make some wonder how it is that the Church can be the guardian of all truth.  But the Church exists as the institution founded by Christ and built, in a particular respect, by the Holy Spirit.  The Church also contains within it the whole of the "great cloud of witnesses" referred to by St. Paul (Hebrews 12:1).  That is, all the saints and the angels, those who have come before us, and in the sense in which the Church is an eternal spiritual construction, those who will come afterwards.  The Church is also a kind of divine-human construction.  While the Spirit is active in the Church, the Church also relies upon human beings in its ranks.  That is true at every level, from the highest to the lowest in authority, from parishioners to priests and pastors and bishops and hierarchs.  In other words, in this divine-human effort, we are also fallible human beings who are capable of making errors and mistaking the ways in which we come to know and understand the truth of the Spirit.  Nonetheless, despite this and our own capacity for problems, the Church remains the repository of truth; as my study Bible puts it, the guardian of all truth.  For everything is there that we need to find when we seek Christ, and desire to come to know God and our place in God's salvific plan for creation.  In St. Matthew's Gospel, when Jesus begins speaking in parables about the kingdom of heaven, He gives three that are particularly pertinent to this topic (Matthew 13:44-52).  First He speaks of the kingdom of heaven as being like a treasure hidden in a field, which a man found and hid, and for joy he sells all that he has and buys the field.  Second, Jesus teaches that the kingdom of heaven is like a merchant seeking beautiful pearls, who, having found one pearl of great price, went and sold all that he had and bought it.  Finally, Jesus teaches that the kingdom of heaven is like a dragnet cast into the sea.  Here we come close to our understanding of the Church and the working of the Holy Spirit in it, for this dragnet is cast out and gathers some of "every kind."  But when it was full, the good was gathered into vessels and the bad thrown away.  This is a parable of judgment at the end of the age -- that which Christ speaks of in today's reading when He reveals the work of the Holy Spirit in the world, and the Spirits active and ongoing mission, which convicts the world of sin, and of righteousness, and of judgment, and at the same time guides the faithful into all truth, and glorifies Christ.  Finally, Jesus ends this teaching in parables by saying, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old."  And this treasure out of which every scribe instructed concerning the kingdom of heaven brings out things new and old is the Church.  This is the image of the repository of the Church as guardian of all truth -- a treasure to be cherished, upheld, lived, and grown into so that by its fruit it glorifies Father, Son, and Spirit.  Those who wish simply to use that treasure for their own gain or purpose will incur judgment, as will those who refuse to honor or receive its value.  That includes, as Jesus says in today's reading, "the ruler of this world," also called the father of lies (John 8:44).  

 

 

 

 

 

 

 

 

For many are called, but few are chosen

 

 And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come.  Again, he sent out other servants, saying, "Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business.  And the rest seized his servants, treated them spitefully, and killed them.  But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city.  Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways gathered together all whom they found, both bad and good.  And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.  For many are called, but few are chosen."

 

- Matthew 22:1-14 

 

In yesterday's reading, Jesus taught to the chief priests and the elders, "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedresers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given  to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

 

 And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come."  My study Bible explains that, like the preceding parables (see Wednesday's reading, and yesterday's reading above), this one also proclaims the transfer of the Kingdom from the faithless Jews to the Gentiles.  This parable is set as a joyful wedding banquet (see also Matthew 25:1-13).  Christ is often known to us as the Bridegroom (Matthew 9:15; John 3:29), and St. Paul uses the analogy of marriage for the Kingdom (Ephesians 5:21-33).  The repeated sending out of servants shows the Father's strong desire to have His people with Him in the Kingdom.  This first group invited is interpreted to mean Moses and those with him.  

 

 "Again, he sent out other servants, saying, 'Tell those who are invited,  "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them."  The oxen represent the sacrifices of the Old Covenant, while the fatted cattle represent the eucharistic bread of the New Covenant, my study Bible explains.  "Fatted" is in fact better translated "wheat-fed," or even more literally "formed from wheat."  So, therefore, both Old and New Covenants are fulfilled at the wedding of Christ and His Church.  This second group of other servants is understood to mean the prophets.  Both the first and second group of servants call those initially invited -- the Jews.  

 

"But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city."  According to St. John Chrysostom, Christ is prophesying here the destruction of Jerusalem by the Romans in AD 70, and therefore attributes that destruction to an act of God rather than simply to that of human beings.  Nonetheless, God showed His patience by waiting roughly forty years from the time of Christ, giving that entire generation a chance to repent.  

 

"Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways gathered together all whom they found, both bad and good."  This third group of servants represents the apostles sent out to the Gentiles ("into the highways"), those who were not initially invited, but are now called.

 

 "And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.  For many are called, but few are chosen."  My study Bible explains that the wedding garment would have been provided by the king, and so therefore there is no excuse for not wearing one.  Therefore, this man is speechless.  His refusal to war the garment that was provided is an illustration of those who refuse God's hospitality, my study Bible says, or who desire God's Kingdom on their own terms.  More specifically, the garment refers to the baptismal garment, and by extension a life of faith, repentance, virtue, and charity.  Without these, a person will ultimately be cast into outer darkness.   

 

 Jesus says, "For many are called, but few are chosen."  My study Bible explains elsewhere that it is a common Aramaic expression to use "many" as meaning "all."  So this last group of servants sent out on all the highways leading everywhere, inviting "as many as you find," are the apostles and others sent out to all the world, to all people; and still today this action and calling continues through every means, including the "superhighways" of telecommunications and worldwide connection through the internet and other modern technologies.  It is interesting to consider that this action of the third group of servants continues in all its forms.  Whatever "highways" human being build to connect cities and towns, countries and civilizations, the word still goes out and invitations are still being issued to this cosmic wedding banquet for Christ the Bridegroom.  Means such as this blog, communications and podcasts, videos, and all means of communication are used to continue issuing invitation to "many," meaning "all."  The whole world is invited to this wedding banquet.  Certainly we can think of no reason why "all" would not want to accept an invitation to such a banquet.  So, therefore, we ask ourselves of what does a wedding garment consist.  Pope St. Gregory the Great comments on this question:  "What then must we understand by the wedding garment but love? That person enters the marriage feast, but without wearing a wedding garment, who is present in the holy church. He may have faith, but he does not have love. We are correct when we say that love is the wedding garment because this is what our Creator himself possessed when he came to the marriage feast to join the church to himself. Only God’s love brought it about that his only begotten Son united the hearts of his chosen to himself. John says that 'God so loved the world that he gave his only begotten Son for us'" (Manlio Simonetti, Matthew 14–28, Ancient Christian Commentary on Scripture; Downers Grove, IL: InterVarsity Press, 2001, p. 146).  St. Gregory's description of love here gives us a proper sense of the fullness of love, and in particular, love in the sense of a marriage.  This love is not only asked of the guest, but it begins with God's love which unites the hearts of God's chosen to Christ.  So, as my study Bible indicates, the wedding garment is a gift of grace, given by the Father, but must be embraced and worn by the guest; that is, received as love must be received and reciprocated.  This also teaches us about hospitality in the ancient sense of our faith, even the hospitality that began with Abraham who "entertained angels unawares" (Hebrews 13:2; Genesis 18:1-8).  For we also need to practice hospitality for God's grace, welcoming it into ourselves and returning that love, and thereby do we wear our wedding garment, even as Mary the Theotokos, Mother of God, welcomed the Holy Spirit within herself to bear the Child Jesus.  Hospitality is in this sense a synergistic gift, for which it is essential to welcome God's grace, the call of the gospel message as our invitation to the Wedding Banquet.  As faithful we both receive and expand that invitation as did the apostles and disciples, through the highways of the internet and telecommunications which continue to expand for a modern age. So through the gospel the invitations are sent out to the world for others whom we hope will receive God's grace, and return God's love, uniting to Christ.  It is as true now as it was then.  "For many are called, but few are chosen."

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Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven

 

 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God."  Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.  And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ.

 

- Matthew 16:13–20 

 

 Yesterday we read that the Pharisees and Sadducees came, and testing Jesus asked that He would show them a sign from heaven.  He answered and said to them, "When it is evening you say, 'It will be fair weather, for the sky is red'; and in the morning, 'It will be foul weather today, for the sky is red and threatening.'  Hypocrites!  You know how to discern the face of the sky, but you cannot discern the signs of the times.  A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah."  And He left them and departed.  Now when His disciples had come to the other side, they had forgotten to take bread.  Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees."  And they reasoned among themselves, saying, "It is because we have taken no bread."  But Jesus, being aware of it, said to them, "O you of little faith, why do you reason among yourselves because you have brought no bread?  Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up?  Nor the seven loaves of the four thousand and how many large baskets you took up?  How is it you do not understand that I did not speak to you concerning bread? -- but to beware of the leaven of the Pharisees and Sadducees."  Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. 

 

 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God."  Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven."  My study Bible comments that Jesus' response to the disciples, "Who do you say that I am?" is the greatest question a person can ever face, for this question defines Christianity.  Peter's correct answer prevents the Christian faith from being seen as simply another system of philosophy or spiritual path, because it names Jesus Christ as the one and only Son of the living God.  Such a position excludes all compromise with other religious systems.  As Jesus indicates, Peter's insight cannot be achieved by human reason, but only by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," and it is equivalent to the Hebrew title "Messiah."  My study Bible also asks us to note that Christ first draws out false opinions about Himself ("Who do men say that I, the Son of Man, am?").  He does this to identify these incorrect ideas, as people are better prepared to avoid false teachings when they are clearly identified. 

 

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it."   Here is a play on words, for in both Aramaic and Greek the name Peter and the word for rock are the same (petros/petra).  This rock does not refer to Peter per se, according to St. John Chrysostom, but rather to "the faith of his confession."  The true Rock is Christ Himself (1 Corinthians 10:4), and the Church is built on the faithful confession of Christ.  The gates of Hades are the powers of death.  My study Bible explains that in the Old Testament, gates suggest a fortified city (Genesis 22:17, 24:60; Isaiah 14:31).  By shattering its gates, Christ opens the stronghold of death to set free the souls of the righteous.  So also, the Church will not be stopped in her proclamation of salvation.  My study Bible also notes that the term church (εκκλησια) is mentioned only twice in all the gospels, here and in Matthew 18:17.  This Church is the true Israel and the Body of Christ; her citizenship is heavenly.  

 

 "And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ.  According to my study Bible, keys of the kingdom refers to a special authority that will be given to both Peter and the other apostles after the Resurrection (see Matthew 18:18; John 20:23).  It says that Peter was not a leader over the others, but among them.  This truth was confirmed at the Council of Jerusalem (Acts 15) where the apostles and presbyters met as equals, and where Peter advised, but James presided.  It says that papal claims in later centuries mustn't be confused with the New Testament witness concerning Peter, nor should Peter's role be diminished in opposition to those claims.  Binding and loosing is a reference primarily to the authority "to absolve sins" (according to St. John Chrysostom; see John 20:23), but this also includes all the teaching, sacramental, and  administrative authority of the apostles. This authority was in turn transmitted to the bishops of the Church, and continues in effect to this day. 

 

 In our reading for Tuesday, the commentary included the importance of understanding relationships and relatedness within our faith as those which are between persons.  That is, over and against the idea that we ascribe to a philosophical system, or that faith is an intellectual choice, or a one-time oath of some sort.  We, in the "community of the called" (a literal way to translate the Greek word for church in today's passage, εκκλησια/ekklesia) are those who relate to one another not as mere individuals in a system, not as numbers, or ones with nominal membership, but as persons.  That is, persons have attributes which are unique to themselves, as well as attributes which are shared with other persons.  We are body, soul, spirit, mind.  And as persons, our relationships span many levels and depths, because we are made up of so much.  It is in the fullness of ourselves as persons that we are to love God, for so says the Old Testament Shema, the one which Jesus named as the first and greatest commandment of all:  " You shall love the Lord your God with all your heart, with all your soul, and with all your strength" (Deuteronomy 6:5).  He named this one as the second:  "You shall love your neighbor as yourself" (Leviticus 19:18).  This kind of love, both the love for God as expressed in Jesus' first commandment, and the love of neighbor expressed in the second, can only happen between persons.  We know Jesus as a person, and Himself also as the Second Person of the Trinity, the Son.  So while today's reading defines -- as my study Bible says -- what Christianity is, separating it from other philosophical systems or spiritual paths, it is distinguished also in the sense that it establishes faith as a relationship between persons; or rather, Person-to-person, so to speak.  Just as there is a depth of love and relationship between God the Father, God the Son, and God the Holy Spirit, so this kind of love is extended to us, the εκκλησια, the Bride of Christ who is our Bridegroom.  This is a relationship of love with God Who is love (1 John 4:8); it extends and penetrates more deeply into who we are than we know ourselves, for only God can know the true depth of the heart within us.  This kind of knowing is different.  It is the kind of knowing that Jesus praises as revelation from God the Father:  "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven."   In that revelation which Jesus has praised as blessed is the power of relationship, even of God the Father to one of us, to St. Peter, and the working of the grace of God within it.  It reminds us of another expression of praise and gratitude from Jesus, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes" (Matthew 11:25; see also Isaiah 5:21).  Let us also praise God and be grateful for this love and depth of relatedness in His grace for us all (John 1:16-17). 

 

 

 

 

 

 

 

Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  

 

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10–20 

 

Yesterday we read that at that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."   

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."   In yesterday's reading (above) Jesus began to speak to the disciples about the proper care and reception of the little ones.  According to my study Bible, these "little ones" to whom Jesus refers include all who have childlike humility and simplicity; that is, all who are poor in spirit.  In today's reading, He speaks of their "angels who always see the face of My Father who is in heaven."  According to St. John Chrysostom, whom my study Bible cites here, not only the saints, but all people have guardian angels.   But the angels of humble people have greater boldness and greater honor before the face of God due to the humility of the person they guard.  It's not the nature of God, but the weakness of human beings, that requires the angels' service.  

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  Unlike the calculations of earthly shepherds, my study Bible says, Christ sees such value in one sheep that He will leave the others are risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to some patristic commentary, this is also an image of the Incarnation, in which the ninety-nine represent the angels in heaven.  Christ descended from heaven to pursue the one lost sheep -- humankind -- who had fallen into corruption on earth. 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Here Jesus lays out a plan for church discipline, which is based on mutual correction in three expanding stages.  Sin and correction are to remain private, my study Bible notes, unless the offender refuses to repent.  It says that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  Nonetheless, correction must take place so that the sin does not spread to others as well.  

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible comments that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters they ordained.  This authority, it adds, is given for the sake of the salvation of the sinner.  Quoting St. John Chrysostom, my study Bible notes that the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

Once again (as in yesterday's reading and commentary) we must note how carefully Jesus prepares the disciples for the future of His Church, the body of Christ, and especially the attention that must be paid to the proper care of the "little ones," all those who will come into the Church in faith, seeking to be part of the communion with Christ.  Scandalizing behavior, "offenses" that harm this relationship and communion with the little ones -- particularly those who come in all humility -- is the last thing Christ wants the leadership of His Church to embody.  In fact, in yesterday's reading (see above), He promised woe to anyone by whom such offenses come.  This discussion is clearly meant to set the tone for the whole of the Church to come, and the care and concern for the little ones, including personal self-discipline and a willingness to cast aside our own bad habits and impulses in order to do so, is Christ's definition of what it is to be "great" and the "greatest" in His Church.  Let us consider a moment the three-stage correction model that He offers to them.  It protects the privacy of the person accused of the offense, the one who has sinned against another.  The second stage, which expands the circle of those aware of the problem, still limits the exposure of the person about whom there is a complaint.  It's only after these attempts to reconcile and bring the person to an awareness of problematic behavior that it becomes a more public problem and expanded to the wider Church.  Moreover, let us consider what this means in the context of "Church."  The definition of Church according to my study Bible comes from the Greek word ἐκκλησία/ekklesia which is used here in the text, and means the "called out" or "assembly."  My study Bible notes that in this understanding the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel, the ark of Salvation, the assembly of believers.  Through the Church, it says, Christians are united to Christ and to each other.  In this community, the believer receives the grace of God through the sacraments and hears the truth of the gospel.  So therefore, this mystical transformation of people into one body in Christ takes place in the Eucharist; as Christ is the head of the Church, the Church is thereby a reflection of Christ's Incarnation, with body human and divine qualities.  In this understanding of what "Church" is and means, then, let us consider Christ's admonition for mutual correction.  Offenses are those things which disrupt this process of transformation into communion as the body of Christ; they tear relationships apart through abuse of various kinds, and destroy the very reality of what it means to take the Eucharist, to participate in Christ's sacrifice.  Therefore it is up to all of us to not only take our own behavior most seriously in this context of the "little ones" and how they are received by all, but especially Christ's teachings about self-correction (see yesterday's reading and His analogy of amputation of a diseased body part regarding our own sinful behaviors and habits), and mutual correction in today's reading.  If indeed the Church is meant to be a reflection of Christ's Incarnation, then imagine how much more seriously we must take His words when it comes to jockeying for position, for gossip and bad behaviors that break good faith in the Church, for exploitation or abuse of power and manipulation within the Church.  The Church is a holy institution and not merely a fiscal or community of neighbors or social institution or even a political one, as seems to become so often the case, something with which we are all too familiar.  If we were to remember that the Church itself is meant to be a place of healing -- including correction of sinful or abusive behaviors to ourselves or to others -- then we will orient ourselves correctly to its purpose and calling.  Let us remember that as a place of prayer and worship we are witnesses not to one another but to God and to the purpose of Christ's Incarnation itself, for if we fail that purpose then we fail Him.  As He reminds us today, He is there in the midst of us.  Throughout the readings of yesterday and today, Christ's great concern is with the little ones; so much so, that yesterday we read His teaching that to receive one of the little ones is to receive Him:  "Whoever receives one little child like this in My name receives Me."  Today He tells us most solemnly a key purpose of the Church:  "Even so it is not the will of your Father who is in heaven that one of these little ones should perish."   Let us understand that we all are to work together for salvation, and what commitment that takes to His teaching here.  And always, there is the overriding concern for Christ's mission:  "For the Son of Man has come to save that which was lost."

 

 

 

Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven

 

 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God."  Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.  And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ. 

 

- Matthew 16:13-20 

 

Yesterday we read that the Pharisees and Sadducees came to Christ, and testing Him asked that He would show them a sign from heaven.  He answered and said to them, "When it is evening you say, 'It will be fair weather, for the sky is red'; and in the morning, 'It will be foul weather today, for the sky is red and threatening.'  Hypocrites!  You know how to discern the face of the sky, but you cannot discern the signs of the times.  A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah."  And He left them and departed.  Now when His disciples had come to the other side, they had forgotten to take bread.  Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees."  And they reasoned among themselves, saying, "It is because we have taken no bread."  But Jesus, being aware of it, said to them, "O you of little faith, why do you reason among yourselves because you have brought no bread?  Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up?  Nor the seven loaves of the four thousand and how many large baskets you took up?  How is it you do not understand that I did not speak to you concerning bread? -- but to beware of the leaven of the Pharisees and Sadducees."  Then they understood that He did not tell the to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.   

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God."  Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven."  My study Bible comments that Christ's question, "Who do you say that I am?" is the greatest question a person can ever face, because this is the question that defines Christianity.  Peter answers correctly, and his answer prevents the Christian faith from being seen as simply another philosophical system or a path of spirituality, because it names Jesus as the one and only Son of the living God.  This is a position, my study Bible explains, which excludes all compromise with other religious systems.  This understanding on the part of Peter cannot be achieved by human reason, but only by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," and is equivalent to the Hebrew title "Messiah."  My study Bible also notes that Christ first draws out erroneous opinions about Himself.  This is done in order to identify these incorrect ideas, as a person is better prepared to avoid false teachings when they are clearly identified.

"And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it."   Peter/rock is a play on the word for "rock" in both Aramaic and Greek (petros/petra), my study Bible teaches.  It says that this rock does not refer to Peter per se, but rather, in the words of St. John Chrysostom, "the faith of his confession."  The real Rock is Christ Himself (1 Corinthians 10:4), and the Church is built on the faithful confession of Christ.  The gates of Hades are the powers of death.  In the Old Testament, gates are suggestive of a fortified city (Genesis 22:17; 24:60; Isaiah 14:31).  In shattering its gates, Christ opens the stronghold of death to set free the souls of the righteous; this is the historical way the Church understands Christ's mission which even extends to Hades and to those therein.  So, also, my study Bible adds, the Church shall not be stopped in her proclamation of salvation.   Moreover, my study Bible adds that the term church is mentioned only twice in all the gospels, here and in Matthew 18:17.  This Church is the true Israel and the Body of Christ, and her citizenship is heavenly.  

"And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ.  The expression keys of the kingdom, my study Bible says, refers to a special authority that will be given to both Peter and the other apostles after the Resurrection (see Matthew 18:18; John 20:23).  Peter was not a leader over the others, but rather among them.  This truth was confirmed at the Council of Jerusalem (Acts 15) where the apostles and presbyters met as equals, and where Peter advised but James presided.  Claims in later centuries, my study Bible asserts, should not be confused with the New Testament witness regarding Peter, nor should the role of Peter be diminished in these claims.  According to St. John Chrysostom, binding and loosing is a reference primarily to the authority "to absolve sins" (see also John 20:23).  It also includes all the teaching, sacramental, and administrative authority of the apostles.  This authority has been transmitted to the bishops of the Church, and continues today.

The concepts of the Church which arise in today's reading give the firm foundation of the Church as profoundly spiritual in nature.  That is, the Church is the Body of Christ, and as my study Bible puts it, her citizenship is heavenly.  As today's reading indicates, everything begins with the rock of faith, which is a  profound divine/human connection, dynamic in its energies, and producing what we understand of our faith and all that is connected to it.  It begins with Peter's confession that Jesus is the Christ, the Son of the living God.  In Christ's response to him is revealed to us this profound divine/human connection:  "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven."   Jesus affirms that this conclusion from Peter has not come through Peter's faculties alone, his capacity for reason and intellectual understanding, or any other resource that is Peter's alone.  Rather, we are given this extraordinary affirmation that the Father in heaven has in fact revealed the truth of Jesus' identity to Peter.  And this connection of faith is the rock upon which the Church is founded.  It is for this reason that we truly need to consider the spiritual nature of the foundation of the Church, all of its buildings, services, saints, our Book -- the Bible, and all our Scriptures.  All of it is the product of this profound spiritual entity, this divine/human reality of faith and the grace that it locks into the world.  If we think of the Church on these terms, we may come to see how central Christ's Incarnation itself is to the identity and meaning of the Church, for as the Body of Christ, the Church makes manifest Christ Himself as part of our world.  From there we come to see the Eucharist as so central to the Church as to be inseparable, for it is in the Eucharist where we find Him and His life that is given for us.  None of these things can be separate from our deep need to understand the Church as truly spiritual in nature, and not simply a collection of buildings or services or Scriptures or even a physical population of worshipers.  This spiritual reality is one that is dynamic and living, that must live and be revived through each new generation, giving life to the Church, meaning to the Scriptures, and generating faith in the world.  For each new generation will seek and find meaning in all of the aspects of the Church that have been produced through her history only through this living faith, this understanding of the spiritual foundations within which we must root ourselves and from which all else proceeds.  Just as the disciples will come to the fullness of their understanding of Christ and all of the Scriptures fulfilled in Him, His teachings, and His life, only after Pentecost, so we need to rely upon the grace of our spiritual foundation to rediscover those meanings and enlightening values in the saints, in our prayers, in our Scripture, and all else that the Church can offer.  Let us understand the incredible revelation given to Peter, wherein even God the Father indwells us and "speaks" to us, a more powerful foundation than any the world can give us.  Even the gates of Hades cannot prevail against it, and we are always in need of it, in each generation, for the true life of the world.

Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost.

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10-20 

 

 Yesterday we read that at that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly,  say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost."  As we can read from yesterday's reading (above), Jesus has been addressing the disciples in response to the question, "Who then is the greatest in the kingdom of heaven?" Jesus responds with an emphasis on humility, and in particular on the need for the care of the little ones; that is, those who are poor in spirit.  My study Bible describes this as referring to all who have childlike humility and simplicity.  Regarding Christ's teaching that "in heaven their angels always see the face of My Father who is in heaven," St. John Chrysostom is cited by my study Bible as teaching that not only the saints, but all people have guardian angels.  But the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard.  It's not the nature of God, but rather the weakness of human beings, that requires the service of angels.  

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible comments that, unlike earthly shepherds, Christ sees such value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to certain patristic teachings, this is also an image of the Incarnation in which the ninety-nine represent the angels in heaven; Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Here Jesus gives a formula for Church discipline.  It's based on mutual correction in three expanding stages.  My study Bible characterizes it this way, that sin and correction are to remain private unless the offender refuses to repent.  It notes that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, correction must take place so that the sin doesn't spread to others as well. 

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."   My study Bible tells us that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters whom they ordained.  This authority is given for the sake of the salvation of the sinner.  St. John Chrysostom is once again cited, who says that the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

Today's reading involves matters of the Church.   In all the Gospels, Jesus only uses the word "Church" twice, and both times are found in St. Matthew's Gospel.  The first was at the time of St. Peter's confession of faith that Jesus is "the Christ, the Son of the living God."  Jesus said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (see this reading).  The second time Jesus uses the word Church is here in today's reading.  My study Bible gives a definition of Church, beginning with the word in the Greek of the Gospels, which is  ἐκκλησία/ekklisia, meaning those "called out," or the "assembly."   In other words, the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel.  It is understood as the ark of Salvation and the assembly of believers, in which we seek right relationship to God.  Through the Church, my study Bible adds, Christians are united to Christ and to each other.  As Christ is head of the Church, it is a reflection of His Incarnation with both His divine and human qualities; thus a place for the community to receive grace in the sacraments, and the truth of the gospel message.  The mystical transformation of the people into one body in Christ happens through the Eucharist.  So, in that context, Christ's emphasis on the care of the little ones, and His system of mutual correction, become understood more deeply as that which is best conducive to community and communion, within which grace must be at work.  Ultimately, as we have commented in recent readings, the Church must be a place where faith can flourish among community in order to facilitate this mystical reality of its reflection of the Incarnation, with both divine and human elements.  This is why the Church remains a great mystery, and not an entity devised through completely human terms alone.  Whatever problems we see, somehow it continues, and it contains the whole communion of saints.  Thus, Christ's teachings about discipline, with an emphasis on the stewardship of the little ones, becomes an expression of how heaven cares for God's children, as told to us in the glimpse given us of the angels of the little ones who "always see the face of My Father who is in heaven."  When we worship in Church, we are also to understand the angelic worship which happens continually in heaven, and how we also participate with the angels.  Thus this divine-human organism of the entire Church pervades many more dimensions simultaneously than we can understand, and also works in hidden ways that we don't see, even as it is among us and even within us (Luke 17:21).  In this light, let us consider Jesus' teaching for discipline and correction, as this facilitates the proper working of the Church in our community.  The mystical working of grace is not "magic," it requires our participation and our faith, as well as our discipline and correction of sin.  In this light, let us look at another element of that divine/human cooperation. Jesus says, "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  Keeping this in mind, in such a powerful context of both heaven and earth, let us endeavor to participate in the fullness of the ways He asks.

 

 

And the gates of Hades shall not prevail against it

 

 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God." 

 

 Jesus answered and said, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.

"And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ. 

 

- Matthew 16:13-20 

 

Yesterday we read that the Pharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven.  He answered and said to them, "When it is evening you say, 'It will be fair weather, for the sky is red'; and in the morning, 'It will be foul weather today, for the sky is red and threatening.'  Hypocrites!  You know how to discern the face of the sky, but you cannot discern the signs of the times.  A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah."  And He left them and departed.  Now when His disciples had come to the other side, they had forgotten to take bread.  Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and Sadducees."  And they reasoned among themselves, saying, "It is because we have taken no bread."  But Jesus, being aware of it, said to them, "O you of little faith, why do you reason among yourselves because you have brought no bread?  Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up?  Nor the seven loaves of the four thousand and how many large baskets you took up?  How is it you do not understand that I did not speak to you concerning bread?  -- but to beware of the leaven of the Pharisees and Sadducees."  Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees.

 

 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"  So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."  He said to them, "But who do you say that I am?"  Simon Peter answered and said, "You are the Christ, the Son of the living God."  My study Bible comments that Christ's question, "Who do you say that I am?" is the greatest question a person can ever face, because it is the question that defines Christianity.  Peter's correct answer to this question prevents the Christian faith from being seen as simply another philosophical system or path of spirituality.  Instead, it names Jesus as the one and only Son of the living God.  Such a position means that all compromise with other religious systems is excluded.  Peter's understanding cannot be achieved by human reason, my study Bible adds, but only by divine revelation through faith (1 Corinthians 12:3), as Jesus says Himself in the following verse ("Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven").  Christ means "Anointed One," and is the equivalent to the Hebrew title "Messiah."  My study Bible also points out that Christ first draws out erroneous opinions about Himself (at the top of the reading).  This is done in order to identify these incorrect ideas, as a person is better prepared to avoid false teachings when they are clearly identified.  

 

 Jesus answered and said, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it."  Here my study Bible shows us that Peter/rock is a play on the word for "rock" -- both in Aramaic and Greek (Gk. Πετρος-Petros/πετρα-petra).  It notes that this rock refers not to Peter per se, but, according to St. John Chrysostom, to "the faith of his confession."   The true Rock is Christ Himself (1 Corinthians 10:4), and the Church is built on the faithful confession of Christ.  The gates of Hades, my study Bible explains, are the powers of death.  In the Old Testament, gates suggest a fortified city (Genesis 22:17, 24:60; Isaiah 14:31).  By shattering its gates, Christ opens the stronghold of death to set free the souls of the righteous.  So therefore the Church also shall not be stopped in her proclamation of salvation.  My study Bible also comments that the term church is mentioned only twice in all the gospels, here and in Matthew 18:17.  This Church, it says, is the true Israel and the Body of Christ; her citizenship is heavenly.  

 

 "And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  Then He commanded His disciples that they should tell no one that He was Jesus the Christ.  Keys of the kingdom is a reference to a special authority that will be given to both Peter and the other apostles after the Resurrection (see Matthew 18:18; John 20:23).  My study Bible tells us that Peter was not a leader over the other apostles, but rather among them.  This truth was confirmed at the Council of Jerusalem (Acts 15) where the apostles and presbyters met as equals, an Peter advised but James presided.   My study Bible adds that certain papal claims in later centuries should not be confused with the New Testament witness regarding Peter -- and neither should the role of Peter be diminished in opposition to these claims.  Moreover, binding and loosing, it notes, is a reference primarily to the authority "to absolve sins" according to St. John Chrysostom; see also John 20:23.  But it also includes all the teaching, sacramental, and administrative authority of the apostles.  This authority was in turn transmitted to the bishops of the Church and continues in effect today.

 

So, if Christ is the true Rock of the Church, then how shall we look at His words today to Peter (whom Jesus named "Rock")?  Clearly, as my study Bible teaches (quoting St. John Chrysostom), it is the faith of Peter's confession -- which we may also share -- that becomes the rock.  It is yet one more instance among many that demonstrates for us the power of faith to make a connection to Christ, and through which Christ's power and authority may be shared with us.  In all of the healings done by Christ, in the miraculous feedings in the wilderness, it is the presence of faith that enables such things to happen, making a connection with Christ.  In the healing of the woman with the twelve years blood flow, it is her faith -- as she dares to touch the hem of His garment -- that connects to release power from Christ and make her well.  As He tells her, "Be of good cheer, daughter; your faith has made you well."  When the Canaanite woman dared to struggle with Christ for a healing for her daughter, she was rewarded for the persistence of her faith.  Jesus told her, "O woman, great is your faith!  Let it be to you as you desire."  When Jesus was rejected in His home town of Nazareth, we're told that He did not do many mighty works there because of their unbelief.   All of this is to show that it is the power of faith in Christ that connects us mysteriously to Christ's power and authority, just as He has also shared the same with the apostles as they went out on their first mission to heal, cast out demons, and preach the gospel message.  Repeatedly we're shown that it is faith that makes such connection and sharing possible.  So, the idea that the Church is built on the faithful confession of Christ becomes all the more vividly illustrated through these other events in the Gospels that also depend upon faith in order to happen.  They give us the clues in the Gospels about the power of faith and what it does and makes possible.  On this strength, then, we should not wonder that our Church depends, and so much else depends in the world.  It seems that we frequently fail to give sufficient consideration to that power of our faith, and what are the consequences when we become tepid or uncaring, or take it for granted.  Certainly in the Revelation we witness the chastising response for a Church grown lukewarm in its faith (Revelation 3:16).  But if, by the connection of this faith, healings happen, the Church is built, and the demonic is supplanted by the authority of Christ, what then will be the consequences when faith is dismissed or considered to be extraneous to our lives?  There is currently a best selling book on Amazon.com entitled Dominion: How the Christian Revolution Remade the World, by Tom Holland, in which the historian explores all the ways in which Christianity has shaped so much of the things we take for granted as part of culture, ethics, values, legal systems, and the common assumptions behind much of our thinking.  In light of that context, it is perhaps illuminating to consider what we might stand to lose when we take all of that for granted, and separate it from the faith out of which it came and was built.  Can we abstract out all the good things that have benefited us from our faith?  Will those "live" in the same way and with the same power and potential?  Perhaps it is time for all of us to set greater stock in the value of our faith itself, and the things it has created in the world through which the whole world benefits.  Let us consider the very thing that gives us the rock upon which we build, and which can prevail even against the gates of Hades.