Get behind Me, Satan! For you are not mindful of the things of God, but the things of men

 

 Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town." 

 

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered  and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him. 

 

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  

 

- Mark 8:22-33 

 

Yesterday we read that the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven."  So he said to them, "How is it that you do not understand?"   

 

  Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."  My study Bible comments that the people of Bethsaida were unbelieving (Matthew 11:21); so, therefore, this is why Jesus leads the blind man out of the town to heal him.  Additionally, in this way the people would not scoff at the miracle and then bring upon themselves greater condemnation in so doing.  That this blind man was healed in stages, my study Bible further explains, shows that he had only a small amount of faith (hence another reason to take him out of the town) -- for healing occurs according to one's faith (Mark 6:5-6).  But this little faith was enough, and it increased with the touch of Christ.  Jesus' command not to return to the town, my study Bible notes, symbolizes that we must not return to our sins once we have been forgiven.  

 

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered  and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  Here Jesus brings the question to the disciples of His true identity.  My study Bible comments that, "Who do you say that I am?" is the greatest question a person could ever face, for it is the question that defines Christianity.  Peter's correct answer to this question (on behalf of all the disciples) prevents the Christian faith from being seen as merely another philosophical system or path of spirituality.  He is the Christ, and the one and only Son of the living God (Matthew 16:16).  This is a position, my study Bible says, which excludes all compromise with other religious systems.  Peter's understanding is related to the heart (as discussed in yesterday's reading and commntary), and it cannot be achieved by human reason, but only by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," and it's equivalent to the Hebrew title "Messiah."  My study Bible also asks us to note that Christ first draws out erroneous opinions about Himself.  This is done so that these incorrect ideas may be identified, as a person is better prepared to avoid false teachings when they are clearly identified.

 

 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  My study Bible comments here that, after Peter's confession, Jesus reveals the true nature of His messiahship:  the mystery of His Passion.  It was expected that the Messiah would reign forever, so the idea that Christ would die was perplexing to Peter, and remained scandalous to the Jews even after the Resurrection (1 Corinthians 1:23).  St. Peter unwittingly speaks for Satan, my study Bible explains, for the devil did not want Christ to fulfill His mission and save humankind through suffering and death. 

 

Faith is once again the great subject behind all things we read in today's Gospel passage.  The passage shows us the various ways in which faith works, how it works in us, and how we cooperate with and find that faith -- even the struggle to continue in our faith and keep it.   There is first of all the story of the blind man healed by Jesus.  As my study Bible explains, his faith starts as "little" but it grows gradually through contact with Christ.  Jesus does everything He can to shore up and strengthen that faith -- taking the blind man out of the town and away from the scoffers in order to heal him, and even teaching him not to return so as to maintain his faith.  These teachings remain important for each of us.  As with many in Twelve Step programs, often it is only by removing oneself from a particular familiar environment that the destructive habit can be left behind.  Patterns of thinking (called λογισμοί/logismoi in the Greek language of theology and historical monasticism) affect us at many levels; so often we inherit them from an environment or adopt them through social contact.  They can be destructive and tempting, or they can help us -- and oftentimes in order to build up our lives in ways that are truly needful and helpful we need to be mindful of how we can shore up what is good for us, and remove away from ourselves the things that tear us down and tempt us in ways that seem to promise good but are really destructive.  Again, addictions of all kinds form an example:  the promise to reduce pain or anxiety is a trap which leads only to worse enslavement to such pain, anxiety, and other problems.  So, Christ's action to shore up faith for healing remains one of the most significant teachings we can receive in our lives, for modern problems of today as well as for Christ's time.  Perhaps today, with our exposure to so much and an unlimited sense of freedom through the internet, we have need of this teaching more than ever before.  Then there is the confession of St. Peter (made on behalf of all of the disciples, as St. Peter so often speaks for all of them) that Jesus is the Christ.  Again, my study Bible emphasizes faith and the state of the heart as the root of such perception.  For this reason, we guard our hearts from the destructive thought patterns that do not help us find the faith we need, to see the spiritual truth of the reality of God which gives us strength to live a productive and good life -- and to see the reality of what is harmful even when it looks "good."  We observe that in the case of the healed formerly-blind man, and also in the case of the disciples after Christ's identity is revealed to them, in both circumstances Jesus warns them to tell no one.  This, again, is not to tempt scoffers -- neither to entertain their destructive mindset which may be destructive, but also to protect such people from further condemnation, as my study Bible said.  Finally, there is the moment when Christ reveals what His ministry will entail, contrary to all of the expectations about the Messiah and the kingdom the Messiah would initiate.  This is something terribly hard for the disciples to take in, let alone to accept.  St. Peter's response is something which you and I can completely understand:  he rebukes even the thought that Jesus should suffer and perish.  But Jesus responds in a stark and even harsh way, even calling Peter "Satan" in his rejection of the news that Christ will suffer and die.  St. Peter's reaction, while naturally understandable to all of us, is in fact a worldly way of thinking which the Crucifixion will stand on its head.  For God will use even this worst of all scenarios for the redemption of the whole world, leading to salvation for us all, and in so many ways teaching us what God's love is and does, and continually giving to us in the ongoing ministry of the Church the power of Resurrection at work.  In this St. Paul's word is true, that " all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  For now, let us consider the power of faith, how important and essential it is to us, what a difference in makes in our lives.  For all of these stories illustrate its importance, and our need to guard it to keep it strong, and keep ourselves on that good path, the good part.

 

 

 

 

 

 

 

 

 

Who do you say that I am?

 

 And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  so they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."  

 

He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."  

And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and raised on the third day."  

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and In His Father's, and of the holy angels.  But I tell you truly, there are some standing here  who shall not taste death till they see the kingdom of God."

 

- Luke 9:18-27 

 

 Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.  Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.

 

  And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  so they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."   My study Bible comments that, as in every generation, what the crowds have to say about Jesus is usually unpredictable and misguided.  

He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."  My study Bible indicates that Jesus' question, "Who do you say that I am?" is the ultimate question in Scripture and in all theology.  It notes that how this question is answered will define the universe.  Christ (from a Greek word equivalent to the Hebrew Messiah) means "Anointed One."  This declaration by Peter that Jesus is the Christ of God reveals that Jesus is not simply another anointed king of prophet.  He is the long-awaited Savior.   

And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and raised on the third day."    My study Bible tells us that Jesus desires to keep His identity as the Christ hidden in order to avoid popular political and theological misunderstandings.  It's only after His Passion and Resurrection that His identity as Messiah can be understood.  Other factors involved include the growing hostility of the Jewish leaders, and our Lord's desire to evoke genuine faith which is not based solely on miraculous works or signs.  In St. Matthew's Gospel, Jesus quotes from the prophesy of Isaiah, emphasizing that Christ is the fulfillment of that Servant of whom Isaiah speaks (see Matthew 12:16-21).  My study Bible comments that this Servant first of all refers to Christ, and by extension to all who follow Him (as expressed in Jesus' words in the following verses).

 

 Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and In His Father's, and of the holy angels."  My study Bible asks us to note two things.  First, that each person must take up one's own cross.  The burden in this world, it says, is different for every person, for each has been chosen by God to bear certain struggles for our own salvation and for the salvation of those around us.  Second, we note that our cross is to be taken up daily.  So, a commitment to follow Christ isn't merely a one-time event.  To follow Christ asks a continuing practice of faith and obedience -- even to the point of being shamed and persecuted by the world.  

But I tell you truly, there are some standing here  who shall not taste death till they see the kingdom of God."  My study Bible indicates that Christ is here referencing those who will witness the Transfiguration (Matthew 9:28-36).

 

 Jesus asks His disciples, "Who do the crowds say that I am?"  The disciples give the answers from the crowds:  "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."  All of these answers are mistaken, of course.  The crowds don't know who Jesus is, and collectively they can't come up with the answers.  My study Bible remarks upon this that, as in every generation, what the crowds have to say about Jesus is usually unpredictable and misguided.  Perhaps in our modern day and age a similar problem has been magnified and is ever-present with us in the form of social media, the internet, and other popular media such as television, various news media, and film production.  As usual, the crowds so often get it wrong.  Today there are also new technologies, such as Artificial Intelligence (AI), that aggregate whatever information is available, and make computerized "guesses" to draw new conclusions, often extraordinarily wrong.  A friend is a distinguished academic, well known in his profession.  He told me that using AI in an internet search on his own name has become a strange adventure, as AI will generate all kinds of information that is made up out of whole cloth, in addition to whatever might be true -- even books he's never written, and awards that don't exist.  I'm told that in AI technology circles, this phenomenon is referred to as "hallucinations."  So what passes for the crowds in our modern, connected world is just as unreliable as in the time of Christ.  But what we need to focus on here is not necessarily "the facts" about Jesus reported by the crowds, because -- in whatever age we might choose -- even the facts available to us are not necessarily the reality presented by God.  For God will always surprise us and work outside of the box that is our daily, worldly reality.  God is not limited by what we consider to be worldly.  Christ's miracles and signs point to the presence of a reality beyond ours and not limited by our understanding.  So when we speak of Jesus, or when we today encounter God in the myraid ways that are possible for us (such as through worship, prayer, icons of the Church, saints, and so many other ways in which grace might express itself), we need to hold the door open, so to speak, for things we can't expect, for things we don't know, and facts we can't know which are beyond our grasp and in the mysterious working of grace and the Holy Spirit.  The truth about Jesus, that He is the Christ, is beyond the capacity of the crowds to grasp even as their own expectations of what the Messiah will be are false and skewed by their own desires.  Again, we live in a world in which every desire (and its fulfillment) is magnified and indulged through modern technologies, from the food we consume, to how we dress, to what we interact with online, and to things that are harmful such as certain drugs, and internet pornography.  In the ancient practice of the Church, our desires and passions are things we're taught to regulate, and to learn to master, in order to perceive spiritual reality more clearly, and not to be misled by our own fantasies.  Heresies are things that are defined by that which looks like the truth, and even resembles it, but they're not the truth.  One detail might be missing that skews the whole truth picture (for example, those who would say Christ wasn't really human, or that He wasn't divine).  This is why we turn to tradition to understand, why we practice traditional disciplines like fasting, we keep a guard on our hearts, we take note of how easily we can be misled by our own desires and fantasies.  Let us note here Christ's emphasis on His own suffering, on taking up His Cross, and how His disciples must do the same with their own unique crosses each day.  For our faith is not one based on fantasy or self-indulgence, but on the truth of God, and evading our own traps  and desires to find what Christ wants of us.  Jesus has come as Servant, not conventional or worldly king, to usher in a spiritual Kingdom that lives within us and among us.  In a world filled with crowds and pitfalls that grow ever more powerful, let us remember the tools we're given to stay grounded in spiritual truth, and the revelation of God that defies the world's predictions and expectations.  As my study Bible says, "Who do you say that I am?" remains the most important question we can ask, for the answer defines our universe and the way we live in it.

 

 

 

The kingdom of God does not come with observation; nor will they say, "See here!" or "See there!" For indeed, the kingdom of God is within you

 

Christ Pantocrator (Almighty) icon, 6th century.  St. Catherine's monastery, Sinai, Egypt

 

 Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!'  For indeed, the kingdom of God is within you."  

 

Then He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.  And they will say to you, 'Look here!' or 'Look there!'  Do not go after them or follow them.  For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day.  But first He must suffer many things and be rejected by this generation.

 

"And as it was in the days of Noah, so it will be also in the days of the Son of Man:  They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.  Likewise as it was also in the days of Lot:  They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all.  Even so will it be in the day when the Son of Man is revealed.  

 

"In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away.  And likewise the one who is in the field, let him not turn back.  Remember Lot's wife.  Whoever seeks to save his life will lose it, and whoever loses his life will preserve it.  I tell you, in that night there will be two men in one bed:  the one will be taken and the other will be left.  Two women will be grinding together:  the one will be taken and the other left.  Two men will be in the field:  the one will be taken and the other left.  And they answered and said to Him, "Where, Lord?"  So He said to them, "Wherever the body is, there the eagles will be gathered together."

 

- Luke 17:20–37 

 

Yesterday we read that it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee.  Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off.  And they lifted up their voices and said, "Jesus, Master, have mercy on us!"  So when He saw them, He said to them, "Go, show yourselves to the priests."  And so it was that as they went, they were cleansed.  And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks.  And he was a Samaritan.  So Jesus answered and said, "Were there not ten cleansed?  But where are the nine?  Were there not any found who returned to give glory to God except this foreigner?"  And He said to him, "Arise, go your way.  Your faith has made you well."

 

 Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!'  For indeed, the kingdom of God is within you."    My study Bible explains that the kingdom of God is a spiritual reality present within the Christian believer and within the community of the Church.  Within you can also be translated "among you" or "in your midst."  The varied shades of meaning in the words of the Gospel are important; they are to be held and considered at the same time.  

Then He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it.  And they will say to you, 'Look here!' or 'Look there!'  Do not go after them or follow them.  For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day.  But first He must suffer many things and be rejected by this generation."    The coming of Christ will not be something that is hidden, or divulged only to a few.  It will be as the lightning that flashes out of one part under heaven shines to the other part under heaven; that is, it will be known to all immediately.  But first Christ's Passion must take place, His suffering and rejection on the Cross.

"And as it was in the days of Noah, so it will be also in the days of the Son of Man:  They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.  Likewise as it was also in the days of Lot:  They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all.  Even so will it be in the day when the Son of Man is revealed."  My study Bible comments on this passage that the warning not to be preoccupied with worldly matters applies both to believers and to parishes. 

 

 "In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away.  And likewise the one who is in the field, let him not turn back.  Remember Lot's wife.  Whoever seeks to save his life will lose it, and whoever loses his life will preserve it.  I tell you, in that night there will be two men in one bed:  the one will be taken and the other will be left.  Two women will be grinding together:  the one will be taken and the other left.  Two men will be in the field:  the one will be taken and the other left."  My study Bible notes that Christ's second coming will entail a sudden revelation of judgment.  It says that one will be taken to heaven and the other left for eternal condemnation.  The separation of the saints from the wicked will happen on "the day when the Son of Man is revealed" and not, as some speculate today, at an event that occurs before His return. 

 

And they answered and said to Him, "Where, Lord?"  So He said to them, "Wherever the body is, there the eagles will be gathered together."  My study Bible says that the body refers to Christ, while the eagles refer to the angels and the saints.  

 

Today's reading begins with the theme of the kingdom of God, with the Pharisees asking when it would come.  Christ's gospel has been the gospel of the Kingdom, His preaching saying that the kingdom of God has come near.   But the nature of this Kingdom is significant, and Jesus teaches the Pharisees that it is within (or among) people.  Note that this works on both a communal and individual level.  But then Jesus takes that question to a new perspective when He addresses the disciples, and begins to speak about what we call "end times."  This is important, in that it is at that time that the fullness of the Kingdom, even the fullness of the present age, occurs.  That time, that fulfillment of the present age, comes when Christ returns, at His Second Coming, and in that time -- importantly -- will also occur a sudden revelation of judgment, in the words of my study Bible.  It is for that sudden revelation that He wants us, His disciples, to be prepared at all times.  From the picture Christ gives of the fullness of this time, it is understood that we are in "end times" now; this is the era initiated by the Incarnation.  As we await Christ's return -- even in that sudden sense which He describes as a flash of lightning which shines from one end of the sky to the other -- we await the fullness of this age of the "end times."   This happens at the return of the Son of Man, and that is truly when His authority will be clear to all.   It is most telling that He says then, "But first He must suffer many things and be rejected by this generation."  For what this does is set the Cross at the very center of the history of the world, in between all that has come before, and all that will come until this fullness of the end, when judgment will be revealed and life in this world as we know it will shift absolutely to a different type of life altogether.  The way that Jesus adds this assertion is not only to warn the disciples about the shocking events to come, but to place the Cross fully at the center of everything.  It tells us how absolutely necessary Christ's Cross -- His Passion, death, and Resurrection -- is to all the fullness of time and of life in this world.  Also, it tells of the necessity of these events for judgment, for without them He will not be given the fullness of the throne which is His.  In Greek, this position on His throne in the Kingdom is that of the Pantocrator, the "Almighty."  (See the icon above, and the two sides of Christ's face, reflecting His human life and divine.)  And the Cross is also at the very center of that identity, the requirement that in His obedience to the Father, Jesus, our Lord and divine Son, will also experience everything there is of human life, and even human death.  He will be all in all.  In the Creed, we declare that we "look to the resurrection of the dead, and the life of the age to come."  Let us understand all that we have been given, the love that drives Christ to the fullness of His Incarnation for us, and the judgment that is to come as He brings to us the Holy Spirit at work in the world until His return.  For the kingdom of God is within us, among us, the Holy Spirit everywhere present and filling all things. 

 

 

 

 

 

 

If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it

 

 And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  So they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."  He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."  

 

 And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."  

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels.  But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."

 

- Luke 9:18–27 

 

Yesterday we read that Jesus called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.  Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.   When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.  

 

  And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  So they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."   My study Bible comments here that, as in every generation, what the crowds have to say about Jesus is usually unpredictable and misguided. 

 

He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."   Here my study Bible tells us that Who do you say that I am? is the ultimate question in Scripture and in all theology.  This is because how this question is answered will define the universe.  Christ (Hebrew Messiah) means "Anointed One."   This declaration of Peter that Jesus is the Christ of God reveals that Jesus isn't simply another anointed king or prophet.  It distinguishes Jesus as the long-awaited Savior.

 

  And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."    My study Bible says that Jesus desires to keep His identity as the Christ hidden in order to avoid popular political and theological misunderstandings, which are rife at His time, as they have been at so many others.  It is only after His Passion and Resurrection that His identity as Messiah can be properly understood.  Isaiah prophesies this secrecy (see Isaiah 42:1-4).  Various reasons for secrecy include the growing hostility of the Jewish leaders (and in yesterday's reading -- above -- we read of Herod Antipas' desire to see Jesus); the people's misunderstanding of the Messiah as an earthly, political leader; and Christ's desire to evoke genuine faith, which is not based solely on marvelous signs.  

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels."  My study Bible asks us to note two things.  First, that each person must take up one's own cross.  That burden in this world will be different for each person; each has been chosen, my study Bible says, to bear certain struggles for one's own salvation and the salvation of those around oneself.  Second, Our cross is to be taken up daily.  That is, commitment to following Christ is not simply a one-time event.  Instead, it is the continual practice of faith and obedience, even to the point of being shamed and persecuted by the world.  

"But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."  My study Bible says that this is a reference to those who will witness the Transfiguration (in our next reading, Luke 9:28-36), as well as to those in each generation who experience the presence of God's Kingdom.  

In today's reading, Jesus asks, "Who do the crowds say that I am?"  And then He deliberately contrasts that with the answer of His disciples, "But who do you say that I am?"  St. Peter answers on behalf of all of them:  "The Christ of God."   But how does Peter know this?  Do we stop to think about how we have this kind of faith, or this kind of knowing?  There is a type of certainty that goes beyond all of our training in life, our parental upbringing, our being raised in the Church (or not), or what others around us tell us.  Certainly this contrasting set of questions as posed by Jesus teaches us that on some level, and to some extent.  After all, as my study Bible comments, what the crowds have to say about Jesus is usually misguided, then as now.  So let us explore where Peter's correct answer comes from.  First of all, what we know about Peter is that he is a core person in Christ's "inner circle" of His key disciples.  That is, Peter forms a trio, together with Sts. John and James Zebedee, of Christ's disciples with the strongest faith.  It is this three that goes into the home of Jairus when all else are put outside in order to help facilitate the healing, and raising, of Jairus' daughter (see Tuesday's reading).  Peter and the others were first disciples of John the Baptist, and John directed his disciples to Christ (see John 1:35-42).   Certainly we know that from the time these men left their nets "and forsook all and followed Him" (see Luke 5:1-11), they have been companions of Christ through His ministry, living with Him and learning from Him.  Now they have already been sent out on their first apostolic mission as well (see yesterday's reading, above).  But what is it -- what is that mysterious component within St. Peter -- that gives him the kind of faith that he has to know who Christ is?  Certainly at the time when Christ told the men (Peter, James, and John) to let down their nets for an extraordinary catch of fish, the result was something that spiritually struck St. Peter like a blinding light, a slap in the face, causing him to fall down at Christ's knees, saying, "Depart from me, for I am a sinful man, O Lord!" (Luke 5:8).  We can understand that such a response tells us only one thing:  that St. Peter's perception of Christ as Lord makes a brilliant visceral contrast to the way he sees himself, as one lacking such perfection and holiness.  This, too, is a mark of a holy person who can see this truth, and recognize the difference between the Lord and ourselves on these spiritual terms.  Perhaps the biggest answer to this question of where Peter's faith is rooted comes from another Gospel.  St. Matthew tells the story in Matthew 16:13-28.  In Matthew's Gospel, when St. Peter confesses that Jesus is the Christ, the Son of the living God, Jesus replies 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" (Matthew 16:17).  How does God the Father work through St. Peter to create this revelation of faith?  That is a mystery that one wonders if anyone knows.  But certainly we can say that St. Peter's heart is open to the promptings of God.  We can see throughout the Gospels, that Peter is a man who speaks from the heart, often with very little filter, it seems from what we know of the Gospels.  He is a man who is able to humbly take a stunning rebuke from his Lord, because we also read this in St. Matthew's account of Peter's confession of faith.  When Jesus follows with His prophecy of His own death and Crucifixion, St. Peter sincerely says, "Far be it from You, Lord; this shall not happen to You!"  Jesus' response is to say to Peter, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men" (Matthew 16:23).  How is it that Peter's faith is such that he can bear such a rebuke from Christ?  Yet his loyalty is unwavering, and he continues to follow as disciple.  Rebuke or no rebuke, he trusts in his Lord, and he trusts who Jesus is.  Perhaps the greatest and surest victory of the Cross comes in our security in God's love, for Peter's steadfast love of Christ will overcome this obstacle of rebuke, and the temptation and shame of denial at the time of Jesus' arrest and trial at the home of the High Priest (Matthew 26:69-75).   Even Peter's bitter tears of failure do not stop him from returning to Christ and the disciples, and from his final challenge from Christ, which is all about love:  asking him three times, "Do you love Me?" the risen Christ charges Peter to feed His sheep, also teaching him by what death he would die, following his Lord (see John 21:15-19).  In St. Peter's faith, we see the story of the struggle that encompasses all the highs and lows of human experience, for love conquers all of it.  It's Christ's love that defeats and encompasses everything else, and Jesus' words of response in Matthew's Gospel are proven true:  "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" (Matthew 16:18).  From the heights and the depths of Peter's journey all that lasts is Christ and the strength of faith that encompasses everything, for love is the key to it all.  In today's reading, Jesus teaches, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it."  It is the bonds of love to Him that allow us to "lose ourselves," allow St. Peter to overcome all of his own stumbling, and remain unyielding in clinging and returning to Christ.  For, like St. Peter, where we find ourselves in losing, He is there for us.

 

 

 

For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?

 

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men." 

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."

 

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

 

- Mark 8:27-9:1 

 

Yesterday we read that the Pharisees came out and began to dispute with Jesus, seeking from Him a sign from heaven, testing Him.  But He sighted deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments  did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

 

  Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  This area of Caesarea Philippi, according to some, was a sparsely populated region, named for Caesar by Philip, the son of Herod the Great and brother to Herod Antipas, ruler of Galilee (and earlier husband of Herodias, Antipas' wife).  My study Bible comments that the question, "Who do you say that I am?" is the greatest question a person can ever face, for it is the question that defines Christianity.  In the Gospels of Saints Matthew and John, Peter answers this question more fully, saying, "You are the Christ, the Son of the living God" (Matthew 16:16; John 6:69).  My study Bible says that the correct answer to this question prevents the Christian faith from being seen as merely another philosophical system or path of spirituality, for this answer is one that names Jesus as the one and only Son of the living God.  This is a position that, in effect, excludes all compromise with other religious systems, as it places Christ in a unique position to God.  Peter's understanding cannot be achieved by human reason (Matthew 16:17), 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 further notes that Christ first draws out erroneous opinions about Himself.  This is done in order to identify these incorrect ideas.  A person is better prepared to avoid false teachings, it notes, when they are clearly identified.

 

 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."   After Peter's confession (on behalf of himself and all of the apostles), Jesus here reveals the true nature of His messiahship.  That is, the mystery of His Passion.  My study Bible comments that it was expected that the Messiah would reign forever, so the idea that Christ would die was perplexing to Peter, and remained scandalous to the Jews even after the Resurrection (1 Corinthians 1:23). Christ's response comes as Peter unwittingly speaks for Satan, as the devil did not want Christ to fulfill His mission and save humankind through suffering and death.

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me."  Here my study Bible comments that the cross, which was a dreaded instrument of the worst form of Roman punishment, is also a symbol of suffering by Christians in imitation of Christ.  We practice self-denial, it says, for the sake of the love of God and the gospel.  To accept such suffering is not a punishment, and neither it an end in itself.  It is rather a means whereby the fallen world is overcome for the sake of the Kingdom, as well as to crucify the flesh with its passions and desires (Galatians 5:24).  

"For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it."  Here Christ sets out the central paradox of Christian living.  My study Bible describes it by saying that in grasping for temporal things, we lose the eternal; but in sacrificing everything in this world, we gain eternal riches that are unimaginable (1 Corinthians 2:9).

 

"For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."   Jesus asks, "What will a man give in exchange for his soul?"  According to my study Bible, this is a question which emphasizes the utter foolishness of accumulating worldly wealth or power, for none of this can redeem one's fallen soul, nor benefit a person in the life to come.

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."  Here we note that the story of the Transfiguration follows in the Gospel (tomorrow's reading), and this, my study Bible says, is the event to which Jesus refers.  There will be those disciples who witness it (Peter, James, and John).  It is also a reference to those in every generation who experience the presence of God's Kingdom.  

In our modern world, we're beset by claims of injustice, and needing to find ways to address its myriad occurrences, from the smallest level of intimate encounter to the greatest of whole populations that suffer unjustly.  Perhaps one of the greatest stumbling blocks and temptations presented by the story of the Cross, and by Jesus' admonition that we, also, must follow and carry our crosses, is the idea of unjust suffering.  If there ever is a story of worldly injustice, it is the story of Jesus on the Cross.  Perhaps this is why, in traditional institutions of justice among us -- especially in countries with large Christian populations -- the importance of naming, addressing, and securing the rights of the accused has been such a central focus in the law.  But what does it say to us of God's justice?  And what does it suggest to us that we are taught to take up our own crosses and to follow Him?  In theology, the question of why there is evil in the world when God is a just God is called a theodicy.  There are various ways in which such a question has been addressed throughout history.  But let us focus on the experience of evil and injustice in the world, and our response to it.  Certainly the repeated examples of Christ's compassion for people and their needs tell us an important story.  And there, too, we are asked to carry our crosses and follow Him, as we seek to imitate Him in His compassion also.  For surely, Christ's innocence and even His great mercy and grace is part of the story of the Cross, and of the injustice done to Him in worldly terms.  Too many people have had their own compassion and mercy abused in the world to think that Christ's suffering on the Cross is isolated to Himself alone.  In fact, what we need to admit to ourselves that it is precisely because of the nature of evil in the world, and the world's experience of it, that the world needs such a Savior; that, in fact, the great issue of justice is resolved only through such a Savior.  For Christ's suffering for us takes a form of transfiguration in meeting our suffering in His divinity.  This could only have happened out of the most profound divine love for us, granting the security to us that no matter what it is that we endure in this world, whatever the injustice or evil, He has been there with us and is now and forever there with us.  The Suffering Servant prophesied by Isaiah is the One who goes voluntarily to the Cross for us, and the One who is resurrected in new life for us as well.  So therefore, when we participate in His life, when we seek to imitate Him, we are a part of that life also; our suffering may also be transfigured as well.  Jesus says, "For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it."  We might try as hard as we can to find justice in this world, but perfect justice will always elude the world.  Violence, force, and various other forms of manipulation or coercion have often been sought as either a retributive or corrective solution, but violence and other forms of power beget their own uncontrollable and unforeseen outcomes, and collateral damage.  We can make systems to seek to protect justice, to emphasize truth, to protect the rights of people and especially the accused, even to define rights in a way such that they are codified and expanded.  But we will never find perfect justice in a worldly sense or through worldly methods.  It is simply too costly, and too subtle, and we still struggle "against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).  For that cosmic struggle to be resolved relies upon more than human desire, and rests within a time frame we don't set, and with a judge who has told us that "of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matthew 24:36).  As we seek to follow Him, so we may participate in His suffering via our own for the sake of the gospel, but we also may participate in His Resurrection.  When we devote our lives to His way, our suffering has meaning and significance, and we look to the outcome of the life He promises, and it is in the joy of the Lord that we find our strength.  Suffering can have surprising outcomes when we walk with Him through it, with all the weapons and armor and supplies we may find stored up for us and generously distributed to us (Ephesians 6:10-20), and resurrection -- even in this life -- can take surprising forms as well.  But let us consider that when we take up our crosses and follow Him, we also participate in the only form of justice that will have a full outcome, and for all the universe for all time.  Let us consider how we, too, are called to His kingdom, and to the things of God.

Behold, I send the Promise of My Father upon you

 

The Ascension of our Lord, by John La Farge.  Completed 1888.  The Church of the Ascension in the City of New York

 Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you."  But they were terrified and frightened, and supposed they had seen a spirit.  And He said to them, "Why are you troubled?  And why do doubts arise in your hearts?  Behold My hands and My feet, that it is I Myself.  Handle Me and see, for a spirit does not have flesh and bones as you see I have."  When He had said this, He showed them His hands and His feet.  But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?"  So they gave Him a piece of a broiled fish and some honeycomb.  And He took it and ate in their presence.  

Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me."  And He opened their understanding, that they might comprehend the Scriptures.  Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.  And you are witnesses of these things. Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."

And He led them out as far as Bethany, and He lifted up His hands and blessed them.  Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.  And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God.  Amen.

 

- Luke 24:36-53 

 

Yesterday we read that, after the report of the women from the empty tomb, Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened. Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem.  And they talked together of all these things which had happened.  So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them.  But their eyes were restrained, so that they did not know Him.  And He said to them, "What kind of conversation is this that you have with one another as you walk and are sad?"  Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?"  And He said to them, "What things?"  So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him.  But we were hoping that it was He who was going to redeem Israel.  Indeed, besides all this, today is the third day since these things happened.  Yes, and certain women of our company, who arrived at the tomb early astonished us.  When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive.  And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see."  Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken!  Ought not the Christ to have suffered these things and to enter into His glory?"  And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.  Then they drew near to the village where they were going, and He indicated that He would have gone farther.  But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent."  And He went in to stay with them.  Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.  Then their eyes were opened and they knew Him; and He vanished from their sight.  And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"  So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, "The Lord is risen indeed, and has appeared to Simon!"  And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.

 

  Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you."  My study Bible comments that "Peace to you" is the resurrectional greeting of Christ, which is proclaimed by the priest or bishop frequently in Orthodox worship services.  

But they were terrified and frightened, and supposed they had seen a spirit.  And He said to them, "Why are you troubled?  And why do doubts arise in your hearts?  Behold My hands and My feet, that it is I Myself.  Handle Me and see, for a spirit does not have flesh and bones as you see I have."  When He had said this, He showed them His hands and His feet.  But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?"  So they gave Him a piece of a broiled fish and some honeycomb.  And He took it and ate in their presence.   Christ eats before the disciples, not because in His resurrected body He needs food, but to prove to the disciples that He is truly risen in the flesh (they supposed they had seen a spirit).  My study Bible adds that the spiritual significance assigned to these foods:  fish is active virtue, while the honeycomb is the sweetness of divine wisdom.

Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me."  And He opened their understanding, that they might comprehend the Scriptures.  Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.  And you are witnesses of these things."  And you are witnesses of these things.  Once again, Christ responds with a revelation of the fulfillment of the Law the Prophets in Himself.  Again, my study Bible asserts that it is partial faith to believe either in a Messiah who only suffered or one that would only reign in His glory.  Complete faith must see the Messiah, as Jesus says, as encompassing both, for all was foretold in the Law and the Prophets.  Remission of sins refers to the putting away of sins in baptism, preached by St. Peter at Pentecost (see Acts 2:38).   

"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."  My study Bible tells us that are endued with is literally "have put on." This is the same verb found in Ephesians 6:11 ("Put on the whole armor of God, that you may be able to stand against the wiles of the devil"), which also means "to clothe," and so indicates the complete protection of spiritual armor.    Tarry is literally "sit down" in the Greek term.  My study Bible explains that it is an instruction not just to stay in place but to take rest and to prepare attentively before a great and difficult task (compare Mark 14:32).  The Promise of My Father is, of course, the Holy Spirit (see Acts 1:4).

And He led them out as far as Bethany, and He lifted up His hands and blessed them.  Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.  And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God.  Amen.   My study Bible comments that the Ascension of Christ is celebrated forty days after the Resurrection (Acts 1:3).  This event is a fulfillment of the type given when Elijah ascended in a fiery chariot (2 Kings 2:11), and it marks the completion of Christ's glorification and lordship over all creation.  At the Incarnation, my study Bible explains, Christ brought His divine nature to human nature.  In the mystery of Christ's Ascension, He brings human nature into the divine Kingdom.  He reigns with the Father and the Holy Spirit in His glorified body, revealing His glorified human nature -- indeed, human flesh -- to be worshiped by the whole angelic realm.  At Vespers of Ascension, the Orthodox sing, "The angels were amazed seeing a Man so exalted."  In some icons of the Ascension, Christ's white robes are tinted red (as can be seen in the mural above, painted by John La Farge), which indicates the shedding of His blood for the redemption of the world and the ascent of that life-giving blood into heaven (Isaiah 63:1-3; see also Psalms 24:7-10).  

What can it means for us that Christ's human flesh ascends with Him into heaven -- even as we view the reddish/pink tints on His white robes that remind us of His suffering, and the shedding of His blood for us.  How can we comprehend the millions of ways in which our world, and even the place of humanity in the entire universe of creation, might be affected by the carrying of that blood into heaven?  No doubt it is all on our behalf, and "for the life of the world" (John 6:51).  In John 6:33, Jesus states, "For the bread of God is He who comes down from heaven and gives life to the world."   This may be seen as being somewhat ironic in light of the Ascension, as in giving life to the world, so His shed blood also ascends with Him back into heaven.  Clearly bringing His human life with Him -- and all that entailed -- also gives to us a gift of unification with God signifying something much more, even those "many mansions" and that "place" He tells the disciples He goes to heaven to prepare for them (John 14:2).  One can only wonder at the effects of our worship, for, even as we worship in our churches, the angels in heaven worship with us.  And so, how much more united are we in such worship after the Ascension of Christ, having completed His mission in the world as one of us?  How much closer do we draw together than was possible before?  If indeed our ancestors were created for life in the paradise God made on earth (Genesis 2:7-9), then how can we not see Christ's Ascension as that which opens the gates to us for a return to Paradise?  In our recent reading about Christ's Crucifixion, we read that "it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two" (Luke 23:44-45).  These words indicate an extreme disruption in the powers of creation, but at the same time, the veil torn in two indicates for us also a greater communication between the inner Holy of Holies and the faithful.  And perhaps this is the word we seek, for not only does it open up a deeper communion, but also communication, which will be exemplified in the coming of the Spirit at Pentecost, and most clearly in the "tongues of fire" enabling all present to hear in their own language (Acts 2:1-12).  It is impossible to calculate all that has come from this new reality, both fulfilled and symbolized in the red-tinted robes of Christ, for even human flesh becomes exalted and worshiped in heaven.  Let us consider this gracious gift and elevation, too far above us to fully comprehend, but given to us so that we may find ourselves in Him.  For we are so much more in Him than we can imagine of ourselves.   

Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me

 

 Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father. 

And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.

Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."  Now John answered and said, "Master we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."

 

- Luke 9:37-50 

 

Yesterday we read that, about eight days after Jesus taught the disciples that He will suffer, and also that one must take up his cross daily to follow Him (see Monday's reading), He took Peter, John, and James and went up on the mountain to pray.  As He prayed, the appearance of His face was altered, and His robe became white and glistening.  And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.  But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.  Then it happened, as they were parting from Him, that Peter said to Jesus, "Master, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- not knowing what he said.  While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud.  And a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  When the voice had ceased, Jesus was found alone.  But they kept quiet, and told no one in those days any of the things they had seen.  

 

Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.   My study Bible comments here that, while the disciples' faith was incomplete (Matthew 17:19-20), Christ's rebuke (O faithless and perverse generation, how long shall I be with you and bear with you?) is also to the crowds, whose faith was weaker still.  See Mark 9:22-24, in which the father of the boy tearfully pleaded with Jesus, "Lord, I believe; help my unbelief!"

 

 And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.  This is the second time that Christ has warned the disciples of what is to come in Jerusalem, at His "decease" (in the Greek, literally, exodus) which the disciples witnessed Him speaking of with Moses and Elijah at the Transfiguration, in yesterday's reading, above.  The first time was He warned them about His suffering, death, and Resurrection to come was in the text from Monday's reading.   My study Bible comments that Christ's repeated prediction of His Passion was meant to encourage and strengthen His disciples for the terrifying events they would face, and also to assure them that Christ was not powerless but went to the Cross willingly.

Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."  Now John answered and said, "Master we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."  My study Bible says that this dispute among the disciples as to which of them would be the greatest indicates a selfish interest in worldly power.  Jesus points to a little child in order to illustrate the humility necessary to be truly great in His Kingdom.  My study Bible cites Theophylact, who attributes John's comment to regret, his conscience having been pricked by what Christ said about the least and the great.  But St. Ambrose, on the other hand, sees John as expecting full obedience to accompany such expectations.  In either interpretation, my study Bible notes, Christ's response shows that those who act in good faith are not excluded, even if they are not currently numbered among the disciples.  Theophylact writes, "See how divine grace is at work even in those who are not His disciples."  See also Numbers 11:24-30.  On those using Christ's name without good faith, see Luke 11:23; Acts 19:13-16.

Without humility we have no real service in the kingdom of God.  Jesus sets a little child next to Him as an example of the "least of these" in the Church, or who will come to the disciples in their future missionary and shepherding duties for the Church.  While they seemingly expect the Kingdom to appear imminently, as they have been twice told by Christ that He will be betrayed and suffer, indicating the first time (see Monday's reading), that on the third day He will rise again.  Let us not forget, we ended Monday's reading with Jesus telling them, "But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."   So we may understand their dispute as to who will be the greatest as related to places in this earthly kingdom they believed the Messiah would bring, as this was the popular expectation among the people.  But this becomes a teaching opportunity for Christ, as in the ancient world, rank and hierarchy were absolute.  To be great was to boast of one's power, even ruthlessness in using that power, and the capacity to crush one's enemies.  This was typical of the earthly kingdoms of Christ's time.  In a sort of public relations campaign, Caesar bragged that he had killed a million Gauls.  This was considered a testimony to greatness.  In fact, that message was the subject of one of the emperor's "gospels" (good news), the word at the time for such proclamations.  But Christ here sets His Kingdom on a completely different trajectory, and especially indicates what leadership -- greatness -- should look like in His Church.  Here, He begins to prepare His disciples for the time when He will not be humanly present among them as Jesus, and they will be the ones to lead and carry the Church into the world.  From His teaching here on greatness, we can trace the understanding in the Christian tradition of the importance of hospitality, of caring for the "least of these" and those less fortunate among us.  In fact, for the desert monastics, the tradition of hospitality, of welcoming the stranger, would take priority even over prayer if there was a knock at the door.  It's important to understand Christ's stress on humility, as it is the platform, foundation, and gateway to all of the Christian virtues.   He models for us what we understand as graciousness, gentleness -- and this becomes a foundation for civilization.  For our part, let us be grateful for His legacy to us.  

Who do you say that I am?

 

 And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  So they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."  He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."

And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels.  But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."

 

- Luke 9:18–27 

 

Yesterday we read that Jesus called His twelve disciples together and gave them power and authority over all demons, to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere. Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  And the apostles, when they had returned, told Him all they had done.  Then He took them and went aside privately to a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.   

 And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, "Who do the crowds say that I am?"  So they answered and said, "John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again."   My study Bible comments that, as in every generation, what the crowds have to say about Jesus is usually unpredictable and misguided.  

He said to them, "But who do you say that I am?"  Peter answered and said, "The Christ of God."  My study Bible claims that "Who do you say that I am?" is the ultimate question in Scripture and in all theology.  How one answers this question defines the universe.  "Christ" (in Hebrew, "Messiah") means "Anointed One."  The declaration of Peter that Jesus is the Christ of God is a revelation that Jesus isn't just another anointed king or prophet; rather, He is the long-awaited Savior.  

And He strictly warned and commanded them to tell this to no one, saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day."  My study Bible says that Jesus desires to keep His identity as the Christ hidden in order to avoid popular political and theological misunderstandings.  It is only after His Passion and Resurrection that  His identity as Messiah can be properly understood.  Note in this context that in yesterday's reading, for example, we were told that Herod Antipas has become aware of Him and wonders who exactly He is. Additionally, there is already friction and conflict with the Pharisees (see this reading from chapter 7), and there remains the popular anticipation of the Messiah as an earthly, political leader like a great worldly king.  Moreover, Christ's emphasis on faith is not about coercion through signs, but the desire to find those of genuine faith.

Then He said to them all, "If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.  For what profit is it to a man if he gains the whole world and is himself destroyed or lost?  For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels."  My study Bible asks us to note two things in Christ's teaching here.  First, each person must take up his own cross.  The burden in this world is different for each person, and each has been chosen by God to bear certain struggles for his own salvation and the salvation of those around him.  Second, the cross is to be taken up daily.  It says that commitment to following Christ isn't only a one-time event.  It is, instead, the continual practice of faith and obedience.  This means even to the point of being shamed and persecuted by the world.  

"But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God."  My study Bible comments that this is a reference to those who will witness the Transfiguration (Luke 9:28-36, tomorrow's lectionary reading), as well as to those in every generation who experience the presence of God's Kingdom.  

In today's reading, the central event is this recognition and definition of who Christ exactly is -- in Peter's words, Jesus is the Christ of God.  He's not simply an anointed king or prophet.  He is the Messiah, the Christ, for all the world.  As my study Bible says, this is the most important question in all of Scripture, because the identity of Jesus Christ also defines many other things we want to know and to think about for ourselves and our lives.  The "people of God" or the "church of God" that will gather through faith in Christ will not just be from one ethnic group, from one nation or country, from one state or political grouping, or any other nominal sort of worldly grouping or classification that we can think about.  Those who will become a part of His Church through faith will be from throughout all the world and throughout all the ages of the world.  There will be no barriers to becoming a part of this Church save through faith.  But it is, indeed, more than a Church, as Christ has said.  "Those who hear the word of God and do it" are His mother and brothers (Luke 8:21), His family.   St. Paul, in his letters, writes several times about the spirit of adoption that makes this family.  For example, he writes to the Romans, "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father'" (Romans 8:15).  We cry out "Abba" ("Daddy") as did Christ (Mark 14:36), for we are a part of His family through this spirit of adoption.  It is only because of His identity as the Christ of God that this is understood.  Moreover, such a notion makes it conceivable that St. Paul can write to the Galatians, "For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise" (Galatians 3:26-29).  Christian faithful can only become Abraham's seed, heirs according to the promise (Genesis 17:1-7), if Jesus is the Christ of God.  As the Christ of God, Jesus becomes relevant to the entire world, creating the potential for all of us to become true brothers and sisters, and "heirs according to the promise."  The power of that call toward a basic understanding of humanity as equally offered Christ's salvation and redemption becomes an acknowledgement of the radical truth of God's love for all, for each.  It enables us to recognize this spiritual call as one made to each, from all walks of life, ages, classes, categories, where there are no boundaries to God's love nor to its recognition by each of us -- save through faith alone.  Each may become a part of the great cloud of witnesses, joining in with the worship in heaven we glimpse in the vision of Isaiah, in which the seraphim cry to one another, "Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory!" (Isaiah 6:1-3).  We may note for ourselves that the seraphim declare the whole earth to be full of the Lord's glory.  Only if we understand Him as the Christ of God does this become fully manifest for us in its meanings and potentials.  It is only through this understanding that all human beings are elevated through the gift offering of Christ for salvation, which awaits only our own love in return to join in this communion.  Finally, the understanding of His true identity after His sacrifice and Resurrection means He offers Himself truly "for the life of the world."  In this identity as Christ of God He gives each one to another, for we have many brothers and sisters, from all ages and places of the world, whom we don't even know.  Let us consider the many gifts we're given; and how they continually give more, even those we can't yet know or name.