And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life

 

 Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  

 

Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

 

- Matthew 19:23-30 

 

Yesterday we read that little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'"  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

 

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  My study Bible reports that there have been various interpretations suggested for the impossible image of a camel going through the eye of a needle.  One such explanation is that this word in Aramaic is for "rope" but it sounds alike to the word for camel.  Another is the suggestion that the eye of a needle was the name of a city gate through which a camel might barely squeeze if it were first unloaded of all its baggage, which symbolized wealth and possessions.  There is additionally a similar expression in the Talmud: "for an elephant to go through the eye of a needle."   But, whatever the phrase is reference to, it shows the impossibility of salvation for those who are attached to riches.  My study Bible says that this is clearly evidenced by the response of the disciples, "Who then can be saved?"  But by God's grace, even what is impossible for human beings can come to pass.  

 

 Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  My study Bible comments here that Christ is not commanding believers to divorce spouses and abandon children (anymore than He advised all people to dispose of their wealth).  St. John Chrysostom tells us that this is a reference to keeping faith under persecution even if it means to lose one's family.  It also means to accept tat unbelieving family members may cut off ties because of the believer's faith (see 1 Corinthians 7:12-16).  My study Bible adds that believers are promised a hundredfold of houses and relatives not in an earthly sense, but rather a spiritual one; that is, the fathers and mothers of the Church, our brothers and sisters in Christ, and houses of worship and fellowship. 

 

 St Paul writes, "For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows" (1 Timothy 6:10).  It's important to note the distinction that St. Paul himself makes through his words here.  He speaks of the love of money, meaning an unhealthy or disordered passion for it.  But just as Jesus replies to the disciples, we must note that all things are under the hand of God, and our lives as disciples or followers of Christ is also under Christ's authority.  Thus, there is nothing that should come between our capacity to find and follow Christ and the Lord's direction for our lives.  For, just as Jesus said about St. Mary the sister of Sts. Martha and Lazarus, this is the one thing that is truly needed (see Luke 10:38-42).  As we quoted from my study Bible in yesterday's commentary, according to St. John Chrysostom, what the road of salvation looks like (and what sacrifices we'll be asked to make) vary from person to person; our paths are unique on the journey of faith.  In this case, the rich young man (see yesterday's reading, above) was instructed by Christ to sell all that he had and give to the poor, and become a disciple ("and come, follow Me").  This was for a particular reason, for the depth of attachment the young man had to his wealth, his possessions.  And clearly we can see the truth about that attachment in that he went away sorrowful, and the exchange in the equation -- which he gave up -- was eternal life.  Clearly he had a desire for goodness and perfection, but such was the attachment of his possessions that he could not give them up, even for perfection and eternal life and discipleship in Christ.  But in today's reading we're given the illustration that the disciples, despite not being wealthy men, have also give up all for the Kingdom and for the path of discipleship they've been offered.  St. Peter says, "See, we have left all and followed You."  They have left behind their old lives, and to various extents what we know of their histories this included families, homes, etc.  Sts. Peter and Andrew are brothers and they are also disciples together.  Many wives, or mothers, or extended family of these men (and of Christ Himself) are also a part of this ministry among the disciples, but they also have put their lives in the service of Christ and His followers.  So, what we know of Christ's ministry and these men affirms what St. Chrysostom and my study Bible indicate, that each path is unique for each individual.  But what is clear is that all things are in service to God.  The gradual or growing dependency upon Christ in this sense throughout our lives of disciples is a testimony to and reflection of that.  What one could not give up yesterday, becomes something, with time and faith, one is willing to let go in order to more fully follow Christ in faith.  And Jesus' promise of the return for such sacrifice holds true as it did for these men.  As my study Bible comments, countless faithful have found a hundredfold in return -- of saints, of brothers and sisters in the Church, of the richness of a spiritual life that gives strength and sustenance and goodness, even abundance.  For Christ's love expands and gives us ways to enrich our lives that we may never have considered, expanding to those with whom we may share our faith, and our wealth as well.  But all of this comes through time, through the evolution of our faith and its progress in our lives, a steady path of following Christ.  Jesus teaches at the Last Supper to the disciples, "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33).  And so it will be, that our faith may ask of us sacrifices, leaving behind things that hinder us in exchange for the life Christ offers us.  But in Him we have richness, and strength, and courage, and love -- and lest we forget, peace.  Let us find Christ's way for our lives, and live His faith and the path He chooses for us.  

 

 

 

 

 

That you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel

 

 Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.  

 

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

 

- Luke 22:24–30 

 

Yesterday we read that, when the hour had come, Jesus sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.

 

  Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves."  My study Bible comments that this small-minded dispute is out of place in the context of the mysteries which Christ has just revealed (see yesterday's reading, above).  Jesus corrects His disciples by first comparing them to the power-hungry Gentiles, whom my study Bible says they already considered to be an abomination, and contrasting them to Himself, who serves us, although He is Lord of all.  

 

 "But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."  My study Bible quotes the commentary of St. Ambrose of Milan:  "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."  The apostles will judge not with earthly judgment, my study Bible says, but by the witness of their own lives.  As God's kingdom begins with Christ's Resurrection, it notes, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (Matthew 16:19; John 20:23).  

 

 It's always remarkable to me how the disciples will betray all the impulses of human beings which are contrary to the intentions of Christ's Kingdom.  They show us who we are, in this sense, and the things we all battle against.  In particular this includes all of our varied and myriad impulses of selfishness and especially a desire for worldly power and position.  As my study Bible implies, how can they have any idea how in contradiction and out of place their squabble and their concerns are after receiving the holy mystery of the Eucharist?  But such is the stuff of the Gospels.  It's often long after events and teachings have taken place that the disciples come to grasp the fullness of Christ's meaning -- with more to come in the history of the Church.  But they tell us who we are, and so our Gospels show us what we're up against.  Jesus redirects them in an absolutely powerful manner.  For what He is doing is giving them the image of the true power they will wield, the high places which will be assigned to them in the Kingdom.  But it is not the type of Kingdom that they expect.  One can read in the Revelation that "a great, fiery red dragon" appeared as a sign in heaven, and "his tail drew a third of the stars of heaven and threw them to the earth."  This is a story in symbolic language of the fallen angels, drawn by Satan in his own self-centered desire for power, and accepting human worship rather than serving God.  The one-third of the angels drawn down with him (whom we now call demons, and formed the backdrop of the story of pagan worship of a pantheon of gods) are meant to be replaced by human beings -- those who will serve in Christ's heavenly kingdom.  These are those, like the apostles, who have continued with Christ in His trials by following Him in this world.  They will take the place of the angels who failed to shepherd humankind (see Isaiah 14:12-15; Ezekiel 28:12-19; Genesis 6:1-4; 2 Peter 2:4; Jude 1:6 Revelation 12:7-9; Matthew 25:41).  The aspirations of the apostles for places in a worldly kingdom are redirected by Christ to a goal of service (as He serves) and a heavenly kingdom that awaits a destiny that belongs to "those for whom it is prepared by My Father" (see Matthew 20:20-23).  As we have commented recently and throughout this blog, Christ comes to wage a spiritual battle in this world, to reclaim it -- and us -- for Himself and the Kingdom of heaven from the one known as the ruler of this world in the language of St. John's Gospel, the god of this age as St. Paul writes.   Let us remember that God is enthroned -- or not -- in the hearts and minds of human beings.  But moreover, there is a greater destiny for us, upon which rests the life of the world, meaning the whole of creation in the language of Scripture.  Jesus has come to prepare such a destiny for us; let us follow Him into the spiritual battle He asks of us.  Let us do as He directs the disciples in today's reading, take our minds from being conformed to this world and to the place that Christ prepares for us, and where He asks us to follow.   For that is how the good fight is fought.

 

 

 

 

 

 

 

 

 

 

 

 

With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God

 

 When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.  

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The king of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.  But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

 

- Luke 22:14–30 

 

Yesterday we read that the Feast of Unleavened Bread drew near, which is called Passover.  And the chief priests and the scribes sought how they might kill Him, for they feared the people.  Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.  So he went his way and conferred with the chief priests and captains, how he might betray Him to them.  And they were glad, and agreed to give him money.  So he promised and sought opportunity to betray Him to them in the absence of the multitude.  Then came the Day of Unleavened Bread, when the Passover must be killed.  And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."  So they said to Him, "Where do You want us to prepare?"  And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.  Then you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with My disciples?"'  Then he will show you a large, furnished upper room; there make ready."  So they went and found it just as He had said to them, and they prepared the Passover.   

When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  My study Bible explains that Christ has a fervent desire for this Passover because this meal will give the mysteries of the new covenant to His followers, and because this event will bring about the great deliverance of humanity from sin through the power of the Cross.  

Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  This first cup is the conclusion of the Old Testament Passover meal, which Christ eats with His disciples to fulfill the Law.  Until the kingdom of God comes means until Christ's Resurrection, my study Bible says.  For at that time He will again eat and drink with His disciples (Luke 24:43; Acts 10:41).  

And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you."  The word translated as gave thanks has at its root the Greek word "eucharist" (εὐχαριστέω/eucharisteo).  My study Bible comments that this word immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  Before the end of the first century, it notes, a manuscript called the Didache (the earliest teaching manual of the Church; Didache means "Teaching" in Greek) refers to the celebration of the Liturgy as "the Eucharist."  In the year AD 150, moreover, St. Justin said of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us." Jesus says, This is My body:   My study Bible comments that the Orthodox Church has always accepted these words of Christ as true, "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus" (St. Justin Martyr).  See also John 6:51-66.

But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.  My study Bible remarks that Judas also is invited to the table for the mystical supper, as Jesus is seeking by all means to save him.  Judas' unworthy participation will lead to his utter destruction (see 1 Corinthians 11:27-30; compare Esther 7). 

 

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The king of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves."  My study Bible comments that such a small-minded dispute is out of place in the context of the mysteries which Christ has just revealed. (Perhaps it is because Christ has spoken of the coming of the Kingdom, the nature of which they do not yet fully understand.)  My study Bible asks us to note that Jesus first corrects the disciples by comparing them to the power-hungry Gentiles, whom they themselves considered an abomination, and contrasting them to Himself, who serves us although He is the Lord of all. 

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."  My study Bible quotes from the commentary of St. Ambrose of Milan here:  "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith,and in rebuking error with virtue."  The apostles will not judge with earthly judgment, my study Bible says, but by the witness of their own lives.  Since God's kingdom begins with the Resurrection of Christ, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (Matthew 16:19; John 20:23).  

The Eucharist, by its very name, asks us to consider the importance of gratitude in our lives.  Something that is so central (in the Christian viewpoint) to all of humanity -- indeed, all of creation -- is a factor that forms a building block of the plan of God.  That is, if we accept that Christ is "the Lamb slain from the foundation of the world" (Revelation 13:8), then we understand that even as the only-begotten Son, Christ was always the One who would sacrifice for our sake that we would be fed with unceasing good from God.  It indicates for us that the Son was always the fountain of water that springs up into everlasting life (John 4:14), and the bread of life, so that Jesus could teach, "He who comes to Me shall never hunger, and he who believes in Me shall never thirst" (John 6:35).  In Christ's sacrifice then, is the reality of the Lamb slain from the foundation of the world so that we all may partake of these tremendous gifts of such depth that we must call them mysteries.  It is clear that Christ's sacrifice will be for all people, for all time, but even more than that -- for the redemption of all the "world."  John's Gospel tells us, "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved."  In the Greek, the word translated as "world" is κόσμος/kosmos, indicating not just the earth, but all of creation, the universe.  Therefore with this central event to all of spiritual life, the initiation of the Eucharist, we can grasp that our gratitude for what we are given is not just central to our faith, but central to the very foundation of creation in that the Son is not only Jesus the Incarnate Son who was crucified for us on the Cross, but also the Son of God who always was the Lamb slain for us.  The Son always was the One who gave Himself to give us eternal life, and to feed us with His Body and Blood so that we might have everlasting life with Him.  When we fail to practice gratitude, then, we are missing on the very source of our lives, and we fail to know something essential for our very well-being as creations of God.  We're missing our own foundation without it.  There is an epidemic of depression that seems to be noted by sociologists and psychologists, especially those who study the effects of social media, and very much an alarming trend among the young in terms of increasing affliction.  While we aspire to greater and greater wealth and feats of technology and innovation in a material sense, we might well wonder why it is afflicting people -- and especially young people -- with a growing sense of unease, loneliness, and rates of depression.  In Christ's sacrifice, in the Eucharist, we may partake of what makes us one Body, what is literally called Communion, for the root of sacrifice has always been sharing to make community identity with that which we worship.  In Christianity, it is God the Son who sacrifices Himself (as willed by God the Father) once for all time, that we may find ourselves in God's love and community, and in this sense the Eucharist is the gift that keeps giving, inexhaustibly and eternally.  In the science of psychology, it is well-known that the practice of gratitude is in itself one method to counteract depression.  But perhaps we might take that a step further with a deeper insight, and a much, much greater perspective on creation itself, to understand gratitude as the root of our being and spiritual relationship to Creator.  Without it, we falter.

Who then can be saved?

 

 Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at the and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

 

- Matthew 19:23-30 

 

Yesterday we read that little children were brought to Jesus that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love your neighbor as yourself.'"  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

 

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at the and said to them, "With men this is impossible, but with God all things are possible."  There have been various interpretations of Christ's image of a camel going through the eye of a needle suggested throughout the history of the Church.  For example, that the word was not camel, but actually "rope" (it sounds similar in Aramaic); or that the eye of a needle was the name of a city gate through which a camel could barely squeeze if it were first unloaded of all of its baggage, which symbolizes wealth.  In the Talmud there is also the expression "for an elephant to go through the eye of a needle."  My study Bible explains that whatever the phrase refers to, it displays the impossibility of salvation for those who are attached to riches.  This is evidenced by the disciples' response, "Who then can be saved?"  But with God's grace, even what is impossible to human beings can come to pass.

Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel."  My study Bible refers to commentary by St. Ambrose of Milan, writing about a similar passage in Luke 22:30.  He wrote, "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."  The apostles will judge not with earthly judgment, but by the witness of their own lives.  Since God's kingdom begins with the Resurrection of Christ, my study Bible adds, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (see also Matthew 16:19, John 20:23).  

"And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  My study Bible comments here that Christ is not commanding believers to divorce spouses and abandon children.  Again, we cite St. John Chrysostom, who teaches that this refers to keeping faith under persecution, even if it means losing one's family.  It also means to accept that unbelieving family members may cut off ties because of the believer's faith (see 1 Corinthians 7:12-16).  Believers are promised a hundredfold of houses and relatives not in an earthly sense, my study Bible says, but in a spiritual sense; that is, the fathers and mothers of the Church, our brothers and sisters in Christ, and houses of worship and fellowship.

Jesus' teachings seem to be harder than ever, when we look at the world which has grown so immeasurably greater in terms of the material things we're offered in life.  Since the medium I use to communicate my blog is the internet, we can simply look at technology alone and start to understand how much more we are offered in terms of consumer goods than anything that Christ and His contemporaries could possibly imagine.  Well, perhaps our Lord would have the capacity to know this, but He was born into and preached for quite a different world than the one we live in.  It is doubtful that even the wealthiest people in the world at the time that Christ lived could have dreamt of what in the West we might consider standard features of dwellings we live in today (for example, indoor plumbing).   So, when Christ speaks of the difficulties for a wealthy person to enter the kingdom of heaven, He is not talking about the abundance of things we have today which we can purchase -- or which a wealthy person can purchase.  He's actually speaking of people who live a life of less wealth than even people of fairly modest means in the West today; that is, people, for example, who could not dream of walking into a supermarket and finding fruits and vegetables from far beyond the place they lived, let alone the assortment of manufactured goods -- even the least expensive goods -- that are widely available to us today.  Nevertheless, the disciples are still stunned at this message; they still "get it."  When they ask, "Who then can be saved?" it is clear that the disciples, although they do not come from wealthy backgrounds, understand the difficulties posed in Jesus' statement.  All of these factors, and especially our modern highly consumerist-oriented society, point more than ever to the difficulties about which Jesus speaks in His highly illustrative phrase about a camel going through the eye of a needle.  This isn't simply about people with high incomes, but about anyone for whom attachment to possessions becomes the main understanding of identity.  That is, it is Christ who must give identity, before whatever it is we consume:  whether that includes the latest skateboard, the best pair of shoes, the most impressive house, or whatever else we rely on to define ourselves, the importance of Christ's teaching is that the more we depend upon possessions to define us, the harder it will be to dwell within the kingdom of heaven.  Instead, we can orient ourselves to use whatever wealth we have for God's purposes, in the context of a prayerful life and reliance upon God to show us how to use what we have, and to live righteous lives.  

 

 

I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelves tribes of Israel

 

 Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.  But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelves tribes of Israel."

 

- Luke 22:24-30 

 

Yesterday we read that when the hour had come, Jesus sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.

 

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves."  My study Bible comments here that this small-minded dispute is out of place in the context of the mysteries that Christ has just revealed (see yesterday's reading, above, in which Christ instituted the Eucharist).  Jesus corrects the disciples by first comparing them to the power-hungry Gentiles, whom they themselves considered an abomination, and He contrasts them to Himself, who serves us even though He is Lord of all.  

 

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelves tribes of Israel."  My study Bible quotes commentary on this passage by St. Ambrose of Milan:  "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."  A note adds that the apostles will judge not with earthly judgment, but by the witness of their own lives.  Since the kingdom of God begins with the Resurrection of Christ, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (Matthew 16:19, John 20:23).  

Let us take careful note of the events that continue a pattern of temptation and correction, as this is the time of the great temptation of Satan on so many levels, which the Gospel has taken great pains to emphasize.  Luke writes that "the chief priests and the scribes sought how they might kill Him, for they feared the people.  Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve" (see Tuesday's reading).  In the understanding of the Church, the clear culprit who works through the weaknesses of envy and greed, in the cases of the religious leadership and Judas, successively, is Satan.  These are not simple plots of human beings, but rather the momentum of evil in spiritual places encourages these actions, seizing on the passions of human beings.  In today's reading, we read about the weakness of the apostles, manifesting itself in an argument over power and place; that is, who would be the greatest.  This is not the only time the disciples are said to have argued over this same question.  See, for example, Mark 9:34, Luke 9:46, Matthew 20:20-21.  So, we can assume this is yet another passion, another weakness, exploited by the spiritual powers of the prince of this world, at this time of great influence of evil.  But Jesus corrects their thinking, and importantly, gives us an understanding of power and how it works in His Kingdom.  "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves."  He points to Himself as the example for all:  "Yet I am among you as the One who serves."   As Christ rebukes with the example of His own virtue, so the disciples are being shaped to do the same, and through this example in the Gospel, so we are being taught as well.  Importantly, there's a deeper lesson here, about how to counter spiritual evil.  Our job is to be vigilant, to watch and pray, and to exercise the kind of discernment that Christ teaches, which is one that judges by the heart and not the actions.  In our own practice of virtue is the greatest weapon against the spiritual powers of evil; our perseverance in faith and endurance through all things is what we have been taught is our rule through tribulation of all kinds.  In Romans 12:20-21, St. Paul quotes from Proverbs 25:21-22:  "Therefore 'If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.'  Do not be overcome by evil, but overcome evil with good."  While a modern perspective may understand this merely as a moral teaching, it is actually a very profound spiritual practice.  Similarly to prayer, acts that we do with real faith have greater effects than we can frequently discern.  Jesus says, "For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward" (Mark 9:41), and, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).  These statements describe spiritual realities we cannot fully grasp, but which are nevertheless true and real.  Let us follow Christ and understand that as He goes to the Cross in this time of evil, He engages in what is, in fact, the most profound act of spiritual warfare, and the supreme example for us all.  In another profound promise, the fullness of which we cannot imagine, He bestows a kingdom upon His apostles, who have continued with Him in His trials.  Let us follow as well.