For this reason a man shall leave his father and mother and be joined to his wife

Now it came to pass, when Jesus had finished these sayings, that he departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed him, and he healed them there.

The Pharisees also came to him, testing him, and saying to him, "Is it lawful for a man to divorce his wife for just any reason?" And he answered and said to them, "Have you not read that he who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." They said to him, "Why then did Moses command to give a certificate of divorce, and to put her away?" He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."

His disciples said to him, "If such is the case of the man with his wife, it is better not to marry." But he said to them, "All cannot accept this saying, but only those to whom it has been given. For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it."

- Matthew 19:1-12

Jesus has been preaching in the past several readings about the importance of humility, of mercy, and of forgiveness. In all cases, he has been teaching about the importance of relationships - how we are to maintain them among one another in the church, what is considered proper and good conduct, and righteous behavior. Today, this dialogue on relationship continues with an excursion into the concept of marriage.

My study bible notes on this passage in its entirety: "The Pharisees come testing Him with the question of the legality of divorce; hoping to catch him on the interpretation of Deut. 24:1-4, the basis of divorce among Jews. But Jesus looks further back to the original intent of God in creation (Gen. 1:27; 2:24) regarding monogamous marriage for life, and adds his own clear prohibition against divorce (v. 9)." Of course, there are exceptions in which divorce is permitted, as Jesus indicates here - but the emphasis is on relationship, just as his recent discussions on love and the practice of mercy have focused on right relationship. It's important that we focus on Jesus' intent to understand the spiritual purpose of the law in the first place, just as he did in the Sermon on the Mount, when he discussed laws against murder and against adultery -- and also when he discussed the use of the law to circumvent its true purposes, for material gain.

Now it came to pass, when Jesus had finished these sayings, that he departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed him, and he healed them there. Jesus is back in Judea. We are told that great multitudes follow him, and many are healed by him. So his popularity has spread to this central place, and no doubt this is heard by the leadership of the temple.

The Pharisees also came to him, testing him, and saying to him, "Is it lawful for a man to divorce his wife for just any reason?" And he answered and said to them, "Have you not read that he who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." The Pharisees come to test him. Juxtaposed with the news that multitudes are following him and being healed in Judea, no doubt this is for the purpose of testing his acceptance by the crowds as a holy man. They seek to catch him by the use of the law, in which they are the experts of the temple. My study bible notes, "The yearning of a husband and wife for one another was planted in human nature by God before the Fall. The harmony of Adam and Eve with God and with each other was a great virtue. Adam considered Eve a part of himself (Gen. 2:23). When he cut himself off from the love of God, that harmony was broken. Jesus restores the marriage relationship to its original state, giving it a spiritual dimension." As in the examples I mentioned above (regarding the laws against murder and adultery; and the taking to task of those who would use the law to take money and support from dependent parents), Jesus adds the spiritual dimension -- what is the purpose of marriage in the first place, in God's sight? The law must be elevated to an understanding of its purpose and function in the first place - as a means whereby we are reconciled to God. It's important, also, to understand the spiritual perception of marriage as one in which we learn to practice love, to empty ourselves to another person. This becomes a function in line with worship: marriage has been referred to as the layperson's way to spiritual emptying, to metanoia (or "repentance") as we learn to cultivate right relationship in union with another person. In the Eastern church perspective, this is the spiritual purpose of marriage. In this perspective, children are a blessing.

They said to him, "Why then did Moses command to give a certificate of divorce, and to put her away?" He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery." My study bible says, "Divorce is permitted only for sexual immorality, which destroys a marriage -- a teaching held also by the stricter school of the Pharisees. The reasons for divorce were eventually increased in the ancient Church to include threat to one's partner's life, desertion, and forced prostitution." It adds that although the church may grant divorce, it regards it "as a spiritual tragedy requiring great pastoral care." We live in a world that is far from perfect, and so we must take into account all the myriad reasons why relationships may fail, and may indeed be spiritually toxic for us in one way or another. The Church's role, it seems to me, is simply to do what Christ does here - to point out the spiritual nature of marriage, its purpose of love and right relationship, and to keep it on that track for those who are its followers. Just as in all of our other relationships, we seek to have a spiritual focus on the love of God and its reflection in the way in which we understand relatedness, so it is the same for marriage. Love is the purpose, and love is of God. It is an institution with the spiritual function of helping us to be more like God, as we are made in God's image. Jesus has said, "be perfect, therefore, as your heavenly Father is perfect." We strive to learn what it is to love; the Church's job is to help and protect and shelter and support institutions and practices as havens of love - to protect spiritual purpose. Jesus refers to the allowance by Moses for divorce as that which is due to "the hardness of your hearts." Divorce was especially hard on women who could easily become destitute and outcast because their husbands tired of them. Just as the law to protect dependent parents is circumvented by the use of "Corban" - so Jesus is saying that divorce is given in ways that circumvent the purpose of marriage in the first place. It is a case in which the emphasis on love and mercy is Jesus' clear intent - and a continuation of the previous passages' emphasis.

His disciples said to him, "If such is the case of the man with his wife, it is better not to marry." But he said to them, "All cannot accept this saying, but only those to whom it has been given. For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it." My study bible says, "Eunuchs are lifelong celibates. Jesus praises those who have made themselves eunuchs, that is, those who are celibate by free choice and according of God's will for them. Jesus does not endorse mutilation but the putting away of wicked thoughts. The first Ecumenical Council (A.D. 325) rejected willful mutilation." There are clear reasons for celibacy - and one of them is devotion to the spiritual. So, marriage as an institution is one way of practicing love, of being or becoming like God. It is a spiritual institution given for our sake. Jesus says here that marriage is not for everybody - indeed, he himself remained unmarried. His bride is the Church; my study bible has previously referred to the Church as a "divine-human organism" - this is another form of bond of love.

So, as we delve more deeply into an understanding of relationship, and the many forms of relationship we find in the world, we start today with the institution of marriage as a spiritual gift of God. How does marriage help us to learn to practice love? How is it a spiritual institution in which we are taught what it is to love, to empty, and by extension to learn to worship and to love God? The eunuchs of the world, those who are celibate by choice, also have ways in which to learn this same love - one can be celibate for the purpose of spiritual love and devotion. Let us consider, then, the whole issue of relatedness and the bonds of love. Jesus has, in recent readings, taught about humility and God's love for the "little ones" - how we are to relate to one another in the church, how we are to air grievances and to practice forgiveness "seventy times seven" if at all possible in all circumstances. And finally, the extension of love is given to all in the institution of marriage. In all cases, Jesus tries to extend love to be inclusive of all -- most especially, those who are the powerless and weak, who may become outcast and destitute. Whether he is speaking of the "little ones" (the humble) among his followers, dependent parents, or women who may find themselves outcast and destitute, his emphasis is on the spiritual purpose of relationship and the institutions enshrined in human practice and in the law in order to protect that original, defining spiritual purpose of love. He always asks us to return to this, to deepen it and strengthen it, and to learn to practice it more fully in our own relationships on every level. So, we continue in our readings with a question -- how do we more fully learn to practice love in its spiritual reality? How do we shore up this purpose of our institutions, and the role of the church in sheltering and supporting practices of love, including for those who are celibate by choice? How are we doing, 2,000 years later, in going back to his original purpose in what we do now?

Seventy times seven

Then Peter came to him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.

"Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.' Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So my heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

- Matthew 18:21-35

The lectionary continues with lessons on humility. In yesterday's reading, Jesus laid down a plan for discipline in the church; specifically, for the handling of offenses among members of the church. Jesus taught this system as follows: "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector." Following upon this teaching, Peter comes up with his question (which begins today's reading).

Then Peter came to him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven." Following upon the system of discipline in the church, we understand that there is a way to tell a brother or sister that he or she has trespassed. This is a system established for repentance and reconciliation. So - Peter's question is reasonable. He asks about repeated offense within this system. Jesus' answer is, of course, a reflection of mercy. We do not break relationships that are worthy and ongoing. None of us is perfect - we are to work at maintaining good relationships. It is only in the fullness of the body of the church, in Jesus' system, that one becomes outcast with refusal to "hear."

Jesus then elaborates on this teaching with a parable that illustrates yet another aspect of the kingdom of heaven. My study bible notes that "unlimited forgiveness toward a brother or sister is illustrated by this parable. Sin is portrayed as a debt to God (6:12), a debt originated by neglecting God's will." "Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents." "Ten thousand talents," my study bible says, is "an impossible sum, more than a laborer could earn in a lifetime." This is contrasted to a hundred denarii, equivalent to about a hundred days' wages." "But as he was not able to, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.' Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' "

"So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So my heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses." My study bible notes, "Just as the king shows mercy and severity toward the servant, so does God show love and strictness toward us depending on our willingness to forgive our brothers and sisters. The love of God is manifested in paying off the debt, a remission or letting go of sins. Because God forgives us, we in return are obliged to grant this gift of forgiveness to others. When each Christian forgives from his heart (v. 25), true reconciliation and healing come to the Church by God's grace."

I think there are many different aspects to forgiveness that we are to look at regarding this parable. First of all, the system that Jesus establishes for discipline in the church is one in which trespass, or debt (to God) in the form of sin, is acknowledged. It is important to understand that forgiveness does not mean that life is glossed over, nor that repeated trauma or injury or hurt is simply ignored and we suffer. This is not the system Jesus has pointed out to his disciples. Instead, this system is one that protects privacy and respect for persons while at the same time it airs grievances, and hurts or debts are fully acknowledged. I think that many times we are taught to "forgive" where there is no grievance allowed to be aired - so to forgive from the heart becomes nearly impossible. There is no reconciliation where there is no truth, no form of mutual understanding is possible when things are swept under the rug or go unacknowledged. This is quite different from practicing humility, when it is simply better to let things go to than cause offense. Our humility comes in the form of the offering of forgiveness through reconciliation, mutual understanding - and our willingness to change in the letting go of a recognized debt through mercy.

But in terms of practicing mercy in the cause of reconciliation, we are to reach every single chance where it is available. And that might mean "seventy times seven." In other words, our mercy should be as unlimited (or we should strive that it be so) as the mercy that is practiced toward us by our Father in heaven. We understand that God's love is infinite. Indeed, we all count on this all the time. How often do prayers come when necessity or emergency arises? To whom do we turn for understanding when all else fails? Who do we expect to understand our frailties? So, we should understand that God wishes for us to love one another in the same way. In recent readings, Jesus has pointed out the extraordinary love of God for "one lost sheep." It seems to me that through this teaching we can ascribe to God a character of the deepest longing for his children - for restoration and reconciliation of relationship to every single one of us. This is the kind of love, if we may view it in human terms, that always feels a loss when one of its own is missing. God, it seems to me, will take every chance to have us back - and we meet there in the heart. So, we are to hold out forgiveness for those who acknowledge their debt. As a goal, this is an extraordinary level of love to learn to practice! But, again, we are taught to "be perfect, just as your Father in heaven is perfect." I personally am quite concerned with issues of abuse within families and within all systems of groups and institutions. Of course, Jesus was concerned with his Church - and mentions the word "church" in the previous reading. So, we are to understand this definition of reconciliation and forgiveness as that which he wants us to practice with our brothers and sisters. We are taught to "love one another. As I have loved you, so you must love one another," and that, "By this all men will know that you are my disciples, if you love one another" (John 13:34,35). Jesus is teaching us what it is to love, in essence. All of the teaching on reconciliation, seeking the lost sheep, receiving the little ones, on church discipline among its members, and today's - on the proper practice of mercy and forgiveness - is all a teaching on what it is to love. So, we are to take courage, and to turn toward that love that we understand is in the nature of God, and measure our own by that yardstick. How do we need to change our perspective to learn this mercy and love? How do we need to reconcile our own understanding of what it is to forgive? How do we take it to heart to learn to love one another? Is it going to be an excuse for abuse - or a true forgiveness of the heart, a real reconciliation? This is what he asks of us, or at least the willingness to try.

In heaven their angels always see the face of my Father who is in heaven

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

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

- Matthew 18:10-20

In the past two readings, Jesus has taught us about humility. First, he paid the temple tax (not to "give offense") although clearly he was not required to do so by virtue of his identity as Son (What do you think, Simon?). Next, in yesterday's reading, he taught further about the requirement of humility in those who will be leaders of his church, in the proper receipt of those who come to them "in his name" "as little children" (Whoever receives one little child like this in my name receives me). In today's reading, Jesus continues with the topic of humility, and also discipline in the church - how they should relate to one another among his followers and disciples.

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of my Father who is in heaven." My study bible says, "No one should despise humble Christians, because their guardian angels occupy foremost positions before God. The angels always see the face of God, not in his divine essence, but in His divine glory, His energy, according to the measure of their capacity (John 6:46). Only the Son and the Holy Spirit can behold Him perfectly (11:27; 1 Cor. 2:10). It is not the nature of God, but the weakness of men, which requires the angels' service. They are sent for the sake of those who will inherit salvation (Heb. 1:14)." Jesus has just finished uttering the statement, "Whoever receives one little child like this in my name receives me" (a few verses earlier; see yesterday's reading). He has taught his disciples that they must take the greatest care with the vulnerable, the new to the faith, the "little children" who will come to them for teaching and instruction, as followers. Here, he tells them to keep in mind how carefully the powers of heaven minister to and consider the welfare of these "little children."

"For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish." My study bible notes here: "The search for the lost sheep is an act of God in mercy and love for each person who goes astray. No first-century Palestinian shepherd would dare leave ninety-nine to find one, lest the wolves come and devour the flock (Luke 15:4). But God's love is so great He would seek even the one that is straying." So important is every single person who will find their way to this reconciliation with God, that all effort and energy is expanded in their behalf, on behalf of this relationship. We remember that their angels always behold the face of God, that Christ says that he came for the lost sheep, to return them to the fold - and that to greet one of them who comes in his name must be as if they are receiving Christ himself. This is the love of God, that is personal, and for each one who is restored to relationship with him, through Christ. This is the message we take away from this passage, of the depth of love, of cherished love lost and restored, that God feels and cares for each one of the sheep - most especially the lost whom he seeks to restore to relationship. This is the essence of Jesus' mission, the force of the love of God the Father, all in One. This is why humility is of the essence in the church: each one is important, precious. Restored to the Father, there is great rejoicing over each one lost and returned.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' " My study bible notes here, "These verses set forth a classic form of Church discipline based on mutual correction, in three expanding stages. Sin and repentance are private unless the offender refuses to repent; then the issue may have to be made public and corporate, coming before the whole Church. All discipline must be done with great care and humility, for it is easy to be hypocritical in the way we judge (see 7:1-5)." Jesus is also quoting here from Deuteronomy. The decisions of the whole body of the Church begin in private, and with the greatest consideration for the privacy of the individual, based on proper respect for persons. If we have just been given a discourse on how deeply God cherishes and wants each "little one" restored to himself, then our judgment about how to treat one another in matters of offense or error must reflect that understanding. We are to take the greatest of care to use proper judgment and discernment, as taught here by Christ. "And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector." My study bible notes: "The term church, which occurs only in Matthew among the Gospels (here and 16:18), refers to the people of God, the community of faith. Jesus came to establish a congregation, gathered by him and united with him, in the power of the Holy Spirit." To let even one of these children go, the judgment must be sure; one must take as much precaution as possible to understand the desire on the part of the accused not to participate fully in relation to the church.

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by my Father in heaven. For where two or three are gathered together in my name, I am there in the midst of them." My study bible notes here: "Temporal rulers have the power of binding, but they bind only the body. God, however, binds with a bond which pertains to the soul itself, a power which God has not given even to angels. God is with us. He has a special presence in heaven and in every church as well, through His grace and the sacraments. Mutual correction, which sometimes necessitates expulsion from the community, makes the Church strong and invincible through the love of Christ." Not only have we just been told, in the reading from yesterday, that "whoever receives one little child like this in my name receives me" - but we are also told, in fact, that where two or three gathered in his name, he is in the midst of them. A binding and strengthening power is surely revealed to us here! We recall that in the reading in which Peter made his great confession of faith, Jesus said that "on this rock I will build my church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." My study bible then referred to the church as a "divine-human organism." So the strength in this confession, in this bond, is unbreakable. All the evil in the world cannot endure against it. Moreover, where two or three are gathered in Christ's name, so he is there as well. It is a sharing of power that we experience and understand from these teachings. And there are rules that go along with this power: the first one is one of humility. Our conduct toward the least among us is to be as if we welcome Christ himself. And the laws of governance and good judgment must always keep this in mind. This is the power Christ uses and exemplifies, and in these ways we must be like him.

How do we understand power? How do we understand Christianity as a faith that is to teach us that the least among us are to be received as if we were receiving Christ himself? How do we practice good governance in the church? Above all, what does it mean that we should bear in mind that in heaven the angels of the little ones "always see the face of my Father who is in heaven?" Jesus is not saying that bad conduct never necessitates that sheep will be lost, but he has us firmly on ground that teaches us about how precious each soul is - and how they (the disciples) must go about putting this understanding into practice. They are bound with a great power. Where two or three are gathered, Jesus is in the midst of them. Not even the gates of Hades (the power of death) can break the bond of faith. The littlest among them who comes in His name is to be welcomed as one would welcome Christ himself. But the power of this spiritual reality is grounded in important discipline: we must learn, first, humility. It is the essential ingredient with which his church is to be governed, his teachers and disciples will teach, the hierarchy must receive the little ones in his name. This great power, which also binds and looses, is to be used hand-in-hand with the understanding of how precious each soul is, of how his Father's greatest desire is to have them restored to him. Jesus has also taught recently, in the same vein, that we are to avoid giving unnecessary offense, and scandal that cause the little ones to stumble, at all cost. What does that mean to each one of us, and how must we treat one another? We have many disagreements among ourselves. We share many different opinions on a wide spectrum of ideas about how to implement Christ's teachings on any number of topics. But above all we must agree on this: that love and humility must be our guiding rules, and serve all the rest of the mission of the Church in this truth. How can we practice that better today? How do we respect the notion that the lost sheep - even every one of us - is precious and is sought to be restored to God?

Whoever receives one little child like this in my name receives me

At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" Then Jesus called a little child to him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in my name receives me.

"But whoever causes one of these little ones who believe in me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!

"If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

- Matthew 18:1-9

In yesterday's reading (What do you think, Simon?), Jesus spoke to Peter about paying the temple tax (for himself and Peter). He gave us lessons on humility and the avoidance of offense in the community where they made their headquarters, Capernaum. Today Jesus continues with his lessons on humility to the disciples, and on refraining from causing unnecessary offense.

At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" Then Jesus called a little child to him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven." My study bible says in a note here: "Who then is the greatest in the kingdom indicates selfish interests having to do with worldly power (see 20:20-24). But Jesus points to a little child (v.2) as the model of the true disciple. For little children have the spiritual attitudes required to enter the kingdom (v. 3): humility, dependence, lowliness and simplicity. Humility, without which there is no virtue at all, is the acknowledgment of divine grace and mercy, and the constant denial of man's achievement." In yesterday's reading, Jesus paid the temple tax, although pointing out to Simon that as Son he should be exempt from such a tax. Jesus does not cause strife or conflict where it was his interest alone that was affected, but chooses to pay the temple tax (with a coin from the mouth of a fish) for himself and Simon in order not to give offense. Today's reading begins on a similar theme about humility and its importance in this mission of the Christ and his disciples. They will, indeed, declare what others do not necessarily want to hear, but it will be for a greater purpose, not a personal worldly sense of power or entitlement. In order to receive the teachings of God the Father, one must be humble enough to do so. We have already reviewed, in the recent readings about faith, that Jesus has taught repeatedly how he will suffer, and that the disciples (especially Peter) refused at first to accept this, and in later reading accepted with great sorrow. Humility, in all of these readings, then, especially in combination with yesterday's, is a key ingredient to the power of the kingdom and membership in it. If we are to be like Christ, if we are to enter into this kingdom and to receive the word of the Father, we must learn humility as a gift of grace.

"Whoever receives one little child like this in my name receives me." I really can't say how deeply I feel this one verse cuts to the heart of so much of what I believe Christianity is all about. If we could take kindness alone, and exemplify it as a virtue, what then would we receive in the vast teachings that Christian spirituality has to offer to the world? If we could take courtesy, and the implications for respect for one another as persons inherent in it, what then would we learn to advocate in terms of how we treat and accept one another? I believe that Jesus is here speaking to his disciples as future leaders of the church: those who come to them as believers ("in my name") must be treated with the courtesy required of them in the Person of Christ himself! What does this teach us about our churches? If the world behaves as it does, at least we are to be examples of the Salt and Light he asked us to be among ourselves! If we are truly his followers, we are to do as he asked and be examples to the world in this respect.

"But whoever causes one of these little ones who believe in me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea." My study bible says, "The little ones are the humble and simple, who may be ignored or offended by more influential members of the Church, against whom Jesus issues severe warnings. Scandals may be inevitable, but those who cause them will be punished by God." His greatest warning, here, then comes to those who will be leaders in the church and cause offense to the "little ones." How sternly we must take this warning to heart! "Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!" "Offenses must come" - this is the way of the world - but that does not mean that we are not responsible for causing them, nor that we will not pay the price for it. As teachers, they are responsible for teaching the good things to the children - the "little ones" of the church. So proper teaching, and example, is essential to the future of the church and of our conduct in the church. We are to care for one another at all cost - lest we pay a much higher price.

"If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire." My study bible notes, "The reference to mutilating parts of the body suggests decisive action to avoid sin, not literal amputation (see 5:29). For instance, we cut off relations with friends and others, if they are seriously harmful to the soul." This, again, is the same metaphor about parts of the body that we encounter in the Sermon on the Mount - see If your right eye causes you to sin. We are to change ourselves in this respect -- if we catch ourselves behaving in ways that are offensive to the little ones then we are to change ourselves, in effect, in order to avoid paying the higher price for this behavior. This is our responsibility. So strongly does Jesus emphasize this teaching against giving unnecessary offense that he repeats this metaphor here.

So, Jesus prepares his disciples for their leadership, and teaches them the principles with which the Church must effectively work and govern itself. Number one in priority, in terms of relationships among the members of the church, is the rule of humility for its leadership. All must be treated with a welcome worthy of Christ himself. And the leaders must aspire to be like the humble, like the "little children." What does this teach us about ourselves? And how does this teach us what we must aspire to become in our lives? We are even to 'cut off hand or feet or eye' rather than carry something of ourselves which may cause offense to the little ones. How seriously do we take these words today? And how deeply do they cut to the heart of what it means to practice Christianity? Simple courtesy and kindness teach so much of what it means to be truly a human being, created in the image of God. What must we do - and what must we lose from ourselves - to be more like him in this respect? How can we learn to give a welcome worthy of Christ himself?

"By this all men will know that you are my disciples, if you love one another." John 13:35

What do you think, Simon?

Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill him, and the third day he will be raised up." And they were exceedingly sorrowful.

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?" He said, "Yes." And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" Peter said to him, "From strangers." Jesus said to him, "Then the sons are free. Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for me and you."

- Matthew 17:22-27

In recent readings, we have been focusing on faith, and its nature as it works in us. In yesterday's reading, we focused on the issue of exorcism, its relation to all that ails us in the world, and the power of faith as it worked through the disciples and the power given through Christ. In today's reading, Jesus reinforces once again what is going to happen to him in his earthly life, so that his disciples will accept another powerful aspect of our faith.

Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill him, and the third day he will be raised up." And they were exceedingly sorrowful. My study bible notes here: "Jesus predicts his death and Resurrection a second time. The Son of Man (v. 22) is not led by compulsion, but he is going to the Passion willingly, so that 'He, by the grace of God, might taste death for everyone' (Heb. 2:9)." We once again get the reinforcement to the disciples of the idea that this Messiah will suffer. ("The Son of Man" is a messianic title, well-known from the prophecy of Daniel.) That we are told that the disciples were "exceedingly sorrowful" is an indication that, finally, they have accepted this news -- as opposed to Peter's initial reaction of denial that it should not be so. This aspect of faith - that the will of the Father may be something different to us than that which we think is good - is something they will have to come to accept.

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?" He said, "Yes." And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" Peter said to him, "From strangers." Jesus said to him, "Then the sons are free." My study bible writes, "The temple tax was an annual head tax on all male Jews 12 years of age and up, excepting priests and rabbis, for the maintenance of the temple. Jesus as Son of God is supremely free of this tax. Nevertheless, he does not refuse to pay it, nor does he tell his disciples to pay it for him. But, having proved himself not liable to it, he gives it. He pays it not as a debt, but in consideration of their weakness and to avoid unnecessary offense." They are back in Capernaum, their "headquarters," so to speak. So, the temple tax is going to come up for them as local custom in the place they consider the home of their ministry. Peter says "yes" to the person who asks him if Jesus pays the temple tax, and returns to the place where Jesus stays. We are told, significantly, that Jesus anticipates him - he begins to ask Peter what he thinks before Peter has told what happened. Jesus makes an important point about kings and rulers of the world - that they demand tribute from strangers and not from the sons who will inherit.

"Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for me and you." To my mind, it is highly important to understand Jesus' notion of not giving offense where offense is unnecessary. It is tied to the previous verses in that we know Jesus will be a stumbling block for others, that his ministry will indeed give offense, but that what offense may come is deliberate and necessary. Jesus will not refrain from confrontation when it is important; and he will not refrain from defending himself to the Pharisees, scribes and all temple leadership who question and oppose him openly. But in this case we are given another kind of lesson about what kind of offense we give. When the issue is significant, we speak out. We do not shrink from confrontation. But, in Capernaum, where Jesus has been widely received, in the city he makes his headquarters for his ministry and his disciples, there is no need to squabble about the temple tax - this is not the true issue Jesus is in the world to confront. On other issues of "finance" Jesus will have much to say -- about hardship imposed on the poor and the needy through religious practice that use the law in order to circumvent its true aims. But that is not the case here. It's intriguing to me that the money was found in the fish's mouth, as told to Peter. Fish were not only an important early Christian religious symbol (the ancient Greek word for fish, ιχθυς - "ixthys," is an acronym for the phrase "Ιησους Χριστος Θεου Υιος Σωτηρ" which translates "Jesus Christ God's Son Savior"). A fish is also a sign of abundance. Christ, who has chosen poverty for himself and his disciples, can create abundance from the world, find it where it is necessary. Couple this with the "bad news" he has told his disciples in the previous verses, and we get a picture of a life in which every single choice is exceedingly deliberate on Christ's part. His teaching about taxes and tribute reminds us of the teachings about the coin on which is printed Caesar's image. One does not give offense where it is not necessary. To a certain extent, we compromise with the world and its ways and workings of commerce. We stand for what is essential in spiritual terms, and do not shrink from confrontation that is necessary. All of this, of course, is in compliance with the will of the Father; this is what guides Jesus' teachings and action. It's significant, I think, that Jesus does not shrink from confrontation when, in his mission, what he is doing is to benefit others. This temple tax is rightfully not something he in his true identity should pay; but his sacrifice is multiple. He will give his life - he also gives the tax. He is at once powerful and humble; the two truly go hand-in-hand.

I find a lot of hidden things in today's readings. The news that Jesus will suffer is a kind of "hidden truth" amidst all the revelations of faith we have received along with the disciples in recent readings. What is it that compels us to this outcome? Why the paradox of an all-powerful, yet suffering and impoverished Messiah? To our human minds, it makes little sense. To this day, we ask ourselves why. The coin that is hidden in the mouth of the fish - it has a secret, hidden, mystical sense to it. That money is strictly enough to pay the tax for both Peter and himself. In the small things, that Peter has so readily accepted to do when asked, Christ compromises and provides what is necessary out of the abundance of creation in the sea (of which he, of course, is author). This is a kindness, in some sense, to Peter, and it gives rise to concepts of mercy in our modern understanding in the church as well. In cases where, theologically, we do not know what is the correct route, where we "see in part" and do not have specific instruction, we err on the side of mercy. In the Greek practice, this is called, appropriately, "economia." And finally, what remains hidden from the temple authorities and those who collect the tax is Jesus' identity, which has been truly revealed to the disciples, and so memorably through Peter's confession as revealed to him by the Father. In the fish - ΙΧΘΥΣ - we have a symbolic clue to Jesus' true identity, available to those who know through faith.

Christ will lose his life for us. The great act of mercy comes to us as his sacrifice, so that we may receive the great help we need in this site of spiritual battleground midst which we live. (See yesterday's reading for more on this.) And yet, today, we receive a teaching on mercy that is conveyed in the word "economia" in the Greek. Where we do not know, we err on the side of mercy. The offense is not only avoided for the community's sake, but for that of Peter and his disciples. Let us remember that in things both great and small, mercy is the practice we seek if we are to be like Him. Mercy is the practice we seek from the smallest gift to the greatest sacrifice. In all forms, we seek to do as he did - we stand for what is necessary, we do not shrink from confrontation, but at the same time where things are not compelled through spiritual teaching, we do not give spiritual offense or scandalize unnecessarily. All is done in the practice of mercy, in love, to teach us how to proceed. Out of the abundance of the sea, the Creator produces his tender mercies for Peter, and for all of us to receive. Humility and grace are the qualities Jesus exemplifies. In faith, we must also remember this as what we seek to be, too.

O faithless and perverse generation, how long shall I be with you?

And when they had come to the multitude, a man came to him, kneeling down to him and saying, "Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. So I brought him to your disciples, but they could not cure him." Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me." And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. Then the disciples came to Jesus privately and said, "Why could we not cast it out?" So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. However, this kind does not go out except by prayer and fasting."

- Matthew 17:14-21

In the past several readings, we have been focusing in the gospel of Matthew on issues of faith. In recent sequence, we had first the incident in which Jesus chastised his disciples because they did not understand when he referred to "the leaven of the Pharisees" and he called them "you of little faith." Then, Peter's confession that Jesus is the Christ came in the readings, and Jesus called him the "Rock" upon which he would build his church. Directly after this confession, Jesus revealed that he would suffer, and rebuked Peter for insisting that this not be so, telling him, "Get behind me, Satan!" Then came the Transfiguration - in which Jesus' closest disciples, Peter, James and John, were witnesses to a theophany, a revelation not only that Jesus is Son but of the Trinity Itself. In today's reading, we continue with issues of faith, and teaching about faith and what it does in us, how it works and how we are to participate in that faith.

And when they had come to the multitude, a man came to him, kneeling down to him and saying, "Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. So I brought him to your disciples, but they could not cure him." My study bible notes here: "Kneeling and saying, Lord have mercy on my son, (v. 15), the father of the epileptic expresses his desperate need and his unworthiness before Christ. Sickness, especially epilepsy, is often connected to demonic activity in Scripture. Yet the disciples (v. 16) could not banish Satan." If we take this in the spiritual context in which it is presented, as a form of spiritual battle, we understand that we are to question why the disciples were powerless to help in this battle for the life of the son. It is not merely a question of healing in a purely physical sense, but also a hidden battle of spiritual dimension, that connects all forms of healing on all levels in us. It is also, notably, a battle in which human beings are hurt and tortured by the demonic, that which is against Christ, against the Father and the forces of God. We human beings are the battleground; our faith should make the difference in terms of what we are able to produce, our fruitfulness.

Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me." Another note reads here: "Jesus rebukes his disciples' powerlessness and their participation with the faithless and perverse (see Deut. 32:5). Nothing can withstand Jesus' power, for he is the Lord of all. To everyone in need he says, Bring him here to me!" By reading the citing of Deuteronomy, it seems to me that Jesus is talking about commitment - about the depth of their commitment to their faith. In all readings recently, Jesus has exhorted the disciples to strengthen their faith. He wants more, more depth, more encouragement, a deeper commitment to who they are, in effect, as his followers.

And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. Then the disciples came to Jesus privately and said, "Why could we not cast it out?" So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. However, this kind does not go out except by prayer and fasting." My study bible notes, "Exorcisms require sincere faith (v. 20) combined with prayer and fasting (v. 21). Faith is a gift of God, either (1) an assent to the truth, which profits the soul (John 3:18, 5:24) or (2) a special gift bestowed by Christ which effects things beyond man's power (Mark 11:23; 1 Cor. 12:8,9). But it is always both a belief and a trust." I think my study bible's understanding of faith as both a belief and a trust is very important. We have a relationship to the Person who is Truth. This involves love, it involves confidence and trust, and it involves belief in the wisdom that we learn as truth. It is "all of the above," all-inclusive on many levels that impact who we are, down to our very identity, and what we keep close to us in our hearts. Jesus refers also to the faith as a mustard seed, referring us back to the parable earlier in Matthew's gospel about the mustard seed that grows to become a "tree" - the tiny bit of faith that works in us to grow great works and produce great strong branches of shelter "in which the birds of the air can nest." Prayer and fasting are deepening forms of commitment to faith, they are the practice (praxis) of faith.

So, if we take this reading today in the context of what it teaches us about faith, and apply it in sequence to the recent readings that do likewise, we come to the following conclusions. We have learned that faith gives us understanding and insight, that its insights are given to us via revelations from the Father, that the Father's will may transcend and disrupt the things we think we know that are "good" and give us new things to accept and to follow, that the kingdom is surely among us in Christ who is inextricably linked as Son to the entire Trinity - God the Trinity. Today, Jesus teaches that power comes from himself, and that through faith we have access to that power which he shares with us. Through our commitment and the deepening of our faith, we release that power and can use it for the good, to help an ailing humanity, to save it from its suffering in this spiritual battleground in which we play a part - and our lives are touched on every side by that battle as well.

What we take away with us from these readings is a picture of God the Whole, if you will, Who is connected to us and in us through the Son - and Who will send his Spirit to be with us and help us as well with all of the gifts that the Spirit will bear. The Spirit, we know, will deepen faith, and give its myriad gifts of wisdom and healing on all levels, of holiness and its multiplying forms which evolve and expand in our world like that great "tree" that grows from the mustard seed. We are equipped with great weapons, through faith, in this spiritual battle - all of God participates in us: the Father who reveals, the Son who is with us always, the Spirit that dwells among us and in us. For all time, then, we are bestowed with these gifts and these weapons in this "spiritual battleground" in which we are beset by those things that give us a picture of life in which God is far away, in which there is no mercy, no kindness, no respite from what ails us, torments us, makes our lives torturous. One word in the Greek for "evil" is poneros. This is the word given to us in the Lord's Prayer, when we pray to Our Father to "deliver us from evil." The root of this word for evil is ponos, which means "pain." It also has derivative forms that mean "toil," "hardship," "envy," "iniquity" and "wicked" among other things. As a proper noun, poneros is used to refer to the devil, "the evil one" (this is the form used in the prayer to Our Father). So, taking the original Greek, we come to understand that this battleground is against all of this which afflicts humanity, in which, as the central place in which this battle is fought, we experience the effects of "the evil one" that separate us from faith, from God. So, the fact that Christ is here to strengthen our faith, to bring us fruitfulness, to create as his ministry a way for all of us to be equipped with the power of faith and its gifts, is, in effect, to equip us to battle all forms of evil. Faith is that which gives us the weapons to battle the things that make our lives miserable, give us unnecessary hardship, pain in all of its myriad forms and experiences including on physical, emotional, mental and spiritual levels. Our Christ is here to bring us the power of the Father, and the many blessings of faith that come in so many forms of support, strengthening and uplifting the human condition. It is this that our faith is for, and for what we struggle in this battleground as his disciples. Christ has told us that he came "for the life of the world." For this he himself will suffer, and struggle, and die a horrible death of crucifixion. Therefore, what we suffer in following him and taking up his cross is, in effect, for the life of the world, in hopes of relieving humanity of its suffering in all forms. It is this aid for which we struggle, this goal of faith in which we put our hope, this gift we bear when we are his disciples, his salt and light of the world. I believe that this message is still that hope that we have for the world; the mercy inherent in our faith is the necessary ingredient for what ails us, on all levels.

His face shone like the sun

icon of Transfiguration - Church of the Metamorphosis (Transfiguration) at the foot of the Acropolis; Athens, Greece

Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with him. Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah." While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Hear him!" And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, "Arise, and do not be afraid." When they had lifted up their eyes, they saw no one but Jesus only.

Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead." And his disciples asked him, saying, "Why then do the scribes say that Elijah must come first?" Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands." Then the disciples understood that he spoke to them of John the Baptist.

- Matthew 17:1-13

After several important readings on faith and its nature in us, today we are presented with the Transfiguration. We recall Peter's confession, then Jesus' rebuke to Peter "Get behind me, Satan!" when Peter chastised Jesus for his teaching on how he must suffer. Both of these readings were preceded by the incident in which Jesus took the disciples to task for failing to understand what he meant when he said to "beware the leaven of the Pharisees," when he called the disciples "You of little faith." My study bible has extensive notes on today's important reading which I will try to incorporate here.

"Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and he was transfigured before them. His face shone like the sun, and his clothes became as white as the light." My study bible, first of all, refers to this event as a theophany - a manifestation of God, "especially of the divinity of Christ, through a display of his uncreated, divine energy." It notes that "several elements of the Transfiguration show that Christ is Messiah and God. (1) Because God is light (1 John 1:5), the bright cloud, the shining of Jesus' face like the sun, and the whiteness of his garment (verses 2 & 5, above), all demonstrate that Jesus is God. (In some icons this light is shown as beyond white, a blue-white, ineffable color, indicating spiritual origin)." Of course this description recalls another "mountaintop" experience, that of Moses on the holy mountain. The radiant light, reflected in Moses' face, is something that permeates all of Christ as he is transfigured, including his clothing. The root word for "transfigure" in the Greek is metamorphosis: to be changed, to transform. We recall in Matthew 13:43, when Jesus explained the parable of the tares of the field to his disciples, that he said that "the righteous will shine forth as the sun in the kingdom of their Father" when all is easily revealed. Light, therefore, has already come to us (and the apostles) as a divine sign.

And behold, Moses and Elijah appeared to them, talking with him. My study bible says that Moses and Elijah represent the Law and the Prophets, respectively: "Moses represents the Law and all those who have died. Elijah represents the Prophets and -- since he did not experience death -- all those who are alive in Christ. Their presence shows that the Law and the Prophets, the living and the dead, all bear witness to Jesus as the Messiah, the fulfillment of the whole Old Testament. The presence of Moses and Elijah also manifests the communion of the saints (Heb. 12:1). Both men are immediately recognizable and talk with the Lord." It's interesting, in light of the words from the explanation of the parable of the tares, that the apostles immediately understand all that is happening; this is in a kingdom that is present to those on earth: where all is known and understood.

Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah." My study bible says that Peter has immediately understood the presence of the kingdom. "Knowing that the Feast of Tabernacles is the feast of the coming Kingdom, he asks to build booths, as was done at that feast, to serve as symbols of God's dwelling among the just in the kingdom." Again, we recall the words about the righteous, in the day of judgment and the coming of the kingdom, shining forth as the sun. It is important to understand the nature of this indwelling among the just: He is the light of the world, but he has also told his disciples that they also are the light of the world when they glorify God.

While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Hear him!" My study bible has two important notes that apply here. "The Father bears witness from heaven concerning His Son. He does not say, 'This has become My beloved Son,' but 'This is My beloved Son,' indicating that this divine glory is Christ's by nature. From eternity past, infinitely before Jesus' Baptism and Transfiguration, he is God's Son, fully sharing in the essence of the Father: Jesus Christ is God of God." Another note reads: "The Transfiguration not only proclaims Christ's divine sonship, but foreshadows his future glory when he as the Messiah will usher in the long-awaited kingdom. The bright cloud recalls temple worship and the cloud that went before the Israelites in the wilderness, the visible sign of God being extraordinarily present." It is as if it is a confirmation of Peter's understanding of the reality of the presence of the kingdom, conveyed by his suggestion that booths (or tents, or tabernacles) as at the festival. We also are to understand by this scene the manifestation of theophany - the full presence of the Trinity. As at Jesus' baptism in the Jordan by John the Baptist, we have a manifestation of Father, Son and Spirit revealed here. My study bible notes that, "Christ is transfigured, the Father speaks from heaven testifying to Jesus' divine sonship, and the Spirit is present in the form of a dazzling light surrounding Christ's Person, overshadowing the whole mountain." This is the reality of theophany, the revelation of Trinity in this event, and why it is such an important day in the life of the church.

And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, "Arise, and do not be afraid." When they had lifted up their eyes, they saw no one but Jesus only. At this sign, it is too much for them to bear -- the voice of the Father is an awesome thing (quite literally), and so "they were greatly afraid!" But Jesus comes to them once again as the familiar Teacher, and tells them not to be afraid. The reality of the power of the Kingdom is an awesome thing, but we see dimly, in part, in our daily lives. But the disciples have now been "face to face" - they have seen "fully." We recall not only the words from the explanation of the parable of the tares, but Paul's words of 1 Corinthian's 13, which I have dwelt upon and returned to in these recent commentaries on faith and its nature.

Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead." And his disciples asked him, saying, "Why then do the scribes say that Elijah must come first?" Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands." Then the disciples understood that he spoke to them of John the Baptist. My study bible notes here: "The disciples are able to understand Jesus' words that 'Elijah has come already,' referring to John the Baptist. Their eyes have been opened to the fact that Malachi's prophecy (Mal. 4:5,6) refers to one coming 'in the spirit and power of Elijah' (Luke 1:17), rather than to Elijah himself." John the Baptist remains the Forerunner: he has gone before Christ in all of his experiences, including death by martyrdom at the hands of the powerful, the rulers. And we refer to John the Baptist in this episode of theophany, as well: the voice of the Father, the revelation of the Son, the presence of the Spirit. It is he who proclaimed the coming of the Kingdom, and sought to prepare the way - in all forms that we can include.

So, in our trilogy of readings on faith and identity, we return to the themes expressed in these powerful passages: Peter's confession that Jesus is Christ, Jesus' teachings that he will suffer and Peter's rejection of that vision, and finally, the revelation of Transfiguration, or "metamorphosis" in the Greek. What strikes me is that we have solidly attached to the images of transcendent power and greatness and glory the firmly affixed understanding that Jesus is to suffer in this world. The kingdom is not a magical act that confers a perfect life immediately. Peter's suggestion to build booths or tabernacles (or tents) is not taken; it is not yet time for this at all. But the indwelling of this kingdom will happen in ways that are revealed through faith. We still live in a world in which we see only "in part." That day of the kingdom when the righteous will shine forth as the sun is not yet with us. And we are still in this time of the apostles and their difficult discipleship. We do not have "perfect lives." This is not a magic show given for our benefit in which life takes on a perfectly charmed reality. Instead, we are here to do as he did: we struggle to be that light and that salt he taught us to be, in the midst of a world that is far from perfect, in which we see only in part. The way is not easy and not simple! It's often not always clear. But faith is the key to it all. Faith is what gives us the power to go forward, and to say yes, and to be that salt and light -- to be what we can be as carriers of that kingdom within ourselves. We are meant to help to transfigure, to change, to transform the world. This great responsibility is a challenge not because we are meant to suffer, but in effect because we are chosen for a greater responsibility than that of merely being sheltered and fed and somehow leading an elite life free from care. We are here to help to build a kingdom in the world, to be endowed with the blessings of that faith, to share in their courage, their strength, and their possibilities as exemplified by the apostles and disciples, the saints who have come and who will come. We share in the building of that kingdom that dwells even among us, though we know only in part. We have a greater gift for which to be thankful than "charmed lives." We live for a purpose, we are called to a greater honor than that.

But he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Therefore I will boast all the more gladly about my weaknesses, so that Christ's power may rest on me. 2 Corinthians 12:9