I do not say to you, up to seven times, but up to 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 pay, 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 

 

In yesterday's reading, Jesus taught:  "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." 

 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 pay, 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 comments here that the phrase "seventy times seven" is a symbol of an unlimited amount.  The parable is an illustration of the need for unlimited forgiveness, and we must note, is given within the context of the teaching from yesterday's reading about discipline and repentance within the Church (see above).  Ten thousand talents, my study Bible adds, is an imposible sum.  It was more than a laborer could earn in several lifetimes.  A hundred denarii is a significant amount from an earthly perspective (about three months' wages), but it is a tiny amount in comparison to the debt which is owed to the king.  My study Bible comments that God not only stays the punishment we deserve, but forgives us the entire debt as well.  As God forgives us, we in turn are required to grant the gift of forgiveness to others ("Forgive us our debts as we forgive our debtors" - Matthew 6:12).  As to the punishment described here, there are certain patristic interpretations which my study Bible cites.   In this understanding, the man represents the soul, the wife represents the body, and the children represent a person's deeds.  Therefore the body and deeds are given over to slavery -- that is to Satan -- so that the soul might possibly be saved (see 1 Corinthians 5:5 in context). 

In a modern context, it is not always easy to understand forgiveness.  If forgiveness is expected to be extended, then why does sin matter?  If we are expected to forgive all, then why does God count sin as important?  All of these questions arise out of a misunderstanding of forgiveness in the context of God as Judge.  In the Lord's Prayer (see Matthew 6:9-15), Jesus speaks of sin as "debts."  In a remark immediately following, He speaks in terms of "trespasses."  Debts and trespasses give us two images of sin.  A debt is something that is owed to us, and suggests that something belonging rightfully to us has been taken away.  What can be taken away by others sinning against us?  There can be a sense of honor that has been stripped away by someone's bad act, a kind of injustice rendered that takes justice away from us.  Possibly we have been harmed in some sense, abused, or stolen from, both literally and figuratively.  To trespass is to cross a rightful boundary, to have been violated in some sense, improper conduct once again taking away what rightfully belongs to us, even honor or nominal respect for the integrity of another human being.  Modern psychology frequently speaks of boundary violations in order to characterize abuse of one sort or another, or one degree or another.  But in Jesus' way of thinking, to forgive is literally to "let go," using precisely the same language a banker would use of debts.  Therefore, we "let" and "forgive" to the ultimate Banker who is God, and leave justice and especially vengeance to God (Deuteronomy 32:35, Romans 12:19).  In so doing, we are seeking God's way to walk through the world, and to live the best way we can in context with our experience, even that which has been harmful.  It does not mean necessarily reconciliation with those who would continue to harm, but it does mean "giving up" to God our hurts and debts, so that God may lead us in life.  In today's reading, Peter is asking about forgiveness of a brother within the life of a Church, and it has already been given (in yesterday's reading, above) that this brother has repented within the framework of the Church community, either privately or within a wider scale of the Church.  So, when Peter poses this question, he's asking about the process of reconciliation for community that Jesus has outlined -- and Christ's answer is that the peace of His community must be eternal, forgiveness unlimited.  The parable itself teaches us about God's forgiveness of our many sins, and expresses the notion that we should be aware of this love as the foundation within which we're taught to forgive.  It is, to my way understanding, not an erasure of awareness of debt or trespass.  Rather within the context of recognition of debt we are asked to forgive for the sake of peace and of reconciliation.  It is an understanding of what is called "economia" (οικονόμια), which means basically "proper management," or good and prudent handling of a matter.  The Greek word is related, appropriately, to the word for "steward" (economos/οἰκονόμος).  It indicates an understanding that in practice mercy and forgiveness form a cohesion for community, as opposed to strictly the letter of the law.  It is an extension of the Christ's statement that "the Sabbath was made for man, and not man for the Sabbath" (Mark 2:27).  It teaches us that, in practice, the salvation of human souls and human lives, and the creation of real community, is a hands-on effort, so to speak.  That is, it is not an abstract principle or rule that suffices, but rather the practice that must bring about a good result, the healing of lives and community, good spiritual fruits in terms of quality of life.  This is why mercy and forgiveness are so important, because without them, nothing will actually work well in the fullness of real lives and living community.  There must be a recognition that God's ultimate concern is in the fullness of life and spiritual fruit, the Kingdom that dwells among us.  So we both acknowledge the truth of trespass and debt, and we also practice forgiveness.  We seek a way to make this work, not simply a process for assigning blame or pointing fingers.  While we bear a little shame (in a phrase oft-used by Fr. Stephen Freeman on his blog to which I link) in terms of acknowledging our fault, and also in forgiving the one who sinned, we gain community in the context of communion with God and neighbor in the Church.  This seems nearly impossible in terms of the whole overwhelming notion of a perfect community, but it does work therapeutically as guideline for how we as believers live our lives and heal from hurt and trauma.  If we can bear in mind that it was Christ who truly took on our pain and suffering, and God who takes on the debts, then we can find relief in the sense that we are both heard and able to move on.  Moreover, we can find the same forgiveness and freedom in the context of our own errors, debts, and trespasses.  But we must be willing to come to the table of communion, where the understanding of the love of God begins, the perspective of Christ's teaching of love of God and love of neighbor, for it only works within that foundation, and in light of Christ's own unfathomable expression of love for us first, and His willingness to suffer for that love.

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

 

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

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

 

- Matthew 18:10-20 

 

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

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  Little ones, we remember from yesterday's reading, include all those with childlike humility and simplicity, all who are poor in spirit.  They are the faithful who will come for guidance, instruction, and shepherding by these disciples who will be the bishops and pillars of the Church; that is, all who will be dependent upon the Church's leaders for their faith.  My study Bible comments that St. John Chrysostom teaches that not only the saints, but all people have guardian angels.  However, the angels of humble people have greater boldness and greater honor before the face of God, because of the humility of the person they guard.  It is not the nature of God, but the weakness of human beings, that requires the service of the angels.  

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

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

 

 There seems to be an important link between the first part of today's reading and the second.  In the first part of the reading, regarding the "lost sheep" that Christ is so careful to say are essential to God, He makes the point clear that every effort must be made out of love for them.  God so loves those sheep that even at risk to the other ninety-nine of a hundred, a single straying sheep should be sought out and brought home to the flock.  It makes the point very clear that for God, even one missing from God's people or community is one that is mourned and deeply desired to be found and returned.  But in the second part of today's reading, regarding discipline within the Church, there is an interesting process at work.  All discipline should begin in private, with each "offender" given the chance to repent, and thus mending community.  But should the breach not be mended, there is a process for expanding the work of community, and if that does not work, to finally include the whole of the community in the effort.  At that stage, one who does not acknowledge the fault is allowed to be considered outside the community, "like a heathen and a tax collector."  What does this mean and how should we understand it in terms of God's deep desire and that "in heaven their angels always see the face of My Father who is in heaven?"  First of all, "little ones" implies a context of those who are humble, who will be dependent upon the disciples and those who follow them as shepherds and guides of the Church.  Second, for purposes of Christ's teaching, the assumption is that the complaint against a brother is true ("if a brother sins against you").  Even the notion of the word "brother" in this context seems to imply not necessarily one of the "little ones," but one of more equal stature in the community.  Let us keep in mind that He is speaking to His disciples, and that all of this discussion follows a demand among them to know who will be the greatest in His Kingdom (see yesterday's reading, above).   In terms of allowing a person who fails to repent or acknowledge the offense within community to be considered as an outsider, we also turn to St. Paul, who writes that he does not wish his flock to keep company "with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.  For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore 'put away from yourselves the evil person'" (the quotation is a reference to various passages in Deuteronomy); see 1 Corinthians 5.  The most important sense we take away is that God judges the outsider, and the Church does not.  So when Christ speaks of putting one outside the community who fails to acknowledge an act of harm to the community, it is in this sense, that the person is left to God.   He does not say that this is a permanent state, nor that this person will not eventually come to repentance and return.  In effect, I believe, we are to presume that God always deeply desires the return of lost sheep.  If the actions and efforts of the Church cannot restore community, a person left "outside" remains in the hands of God, and therefore it is with this understanding that Christ gives His teachings.  We don't know what ways God can work in a person's life to bring them "home" -- see, for example, Christ's parable of the Prodigal or Lost Son (Luke 15:11-32).  Whatever we understand from Christ's teaching, we should not forget that God's love always calls back, always seeks the lost, and even those "outside" can find their way back.

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

 

 At that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, 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 

 

Yesterday we read that while Jesus and the disciples 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."

 

 At that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, 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."  My study Bible comments that this question is an indication of a selfish interest in worldly power.  Christ points to a little child as the model of true discipleship, and emphasizes in so doing the virtues which are required for entrance into the kingdom of heaven.  My study Bible lists them as humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  In many Orthodox icons of this event, St. Ignatius of Antioch is depicted as the child.  In certain legends of saints, it is he who was the boy who gave the loaves and fishes (John 6:9).  

 

 "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."  My study Bible comments that little ones include all who have childlike humility and simplicity, all who are poor in spirit.  This is not the first time Jesus uses a metaphor of mutilation to illustrate decisive action in order to avoid sin; see also Matthew 5:29.  By these extremely vivid illustrations we should understand Christ's style of speaking in ways that will grasp the imagination of the listener to make His point.  He uses such images in order to convey to the disciples -- and to us -- the extreme seriousness of sin (in this case, offenses against the little ones in the Church who will be in their charge) and its consequences.  This metaphor of amputation can also be understood as a reference to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  

How powerfully do we take Christ's words about amputation?  Clearly we have to understand this as a metaphor for the fullness of who we are -- body, soul, and spirit -- and to understand that in the fullness of personal identity, sin is a potentially disfiguring and poisonous element that has the capacity to destroy the fullness of life in Christ and the Kingdom which He brings into this world.  Moreover, He refers clearly to the eternal life beyond this world, for His warning about "hell fire" is something we must take deeply seriously.  Let us keep in mind that He is speaking directly to His disciples, so these people to whom He's giving these dire warnings are the ones who have followed Him in faith, who are to be the pillars of His Church.  All of this simply emphasizes the power of what He is conveying to them about abuse and offenses.  In our consideration of what Jesus is saying, we must keep in mind the power of righteousness and its importance in this context.  That is, a righteousness that means "right-relatedness," the ways in which we live in relationship to God and to neighbor.  In this case, He is speaking directly to the disciples who seek eagerly to understand what important places may be in store for them in Christ's Kingdom which they may expect is imminent.  As Jesus has at this point warned them twice about His coming Passion and Resurrection, they have no doubt begun considering what this means, and this question goes to their places in this expected kingdom.  Popular expectations among the people were that the Messiah was to usher in a kingdom like King David's, and so the question reflects some of this understanding.  But Jesus' emphasis is on their responsibility which will come to them as those having important positions of authority in His Church -- and this He links directly with their treatment of the "little ones," those who will depend upon them for leadership in faith and the care of whose souls will be entrusted to them.  In this context, we understand Christ's words as a dire warning about abuses of power, taking advantage of those in their care.  His followers and faithful will be sheep in the care of His appointed shepherds, and if they in turn  lead astray then, "it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea."  In some sense, Jesus is warning all of us when He says, "For offenses must come, but woe to that man by whom the offense comes!"  He is conveying the seriousness of a righteous life, and the understanding that faith is not simply a set of values or principles to which one ascribes, but the fullness of living that life of faith and producing the fruits of faith in how we make choices and the ways in which we seek to relate to others.  Here, of course, He speaks directly to those who will be responsible for all the flock of His Church.  But when He speaks of mutilation as preferable to living with sinful and selfish habits, there is no doubt He speaks of the destruction of the whole of the self by not seeking to be aware of our own behaviors and to correct them.  In this metaphor, we can understand how a hand can reach out where it doesn't belong, to harm or take advantage of another, to take what does not belong to oneself, or to abuse.  A foot can go where it doesn't belong, trespassing across boundaries of all kinds, trampling upon others with less power or authority.  An eye will covet what is not proper to a person, or look with lust upon another in ways that are purely selfish and harmful to community, especially upon a dependent "little one" who looks up to authority for guidance.  All of these things are proper to consider in Jesus' dire warning about real offenses and their consequences.  Most important, it seems to me, is the warning that our own selfish practices have the effect of destroying the fullness of who we are.  If we really were to consider that our own behavior which exploits or abuses others in some way is simply most harmful to ourselves, then how might we consider changing our conduct -- even cutting off bad habits in the same way a gangrenous foot, or fully infected eye might need amputation lest we are in danger of death of the whole body?  This is the way that Jesus speaks of offenses, and it is especially directed at those to whom he will entrust leadership in His Church, and care of the "little ones."  So let us each, in our own lives, take this admonition about righteousness, and "right-relatedness," as seriously as Jesus would have us do by these illustrations.  If we but understood the harm we do to ourselves, the destruction of our own lives by abuse and offense, how would we change our behaviors?  Let us take Him as seriously as He means for us to understand Him.  He begins today's reading by speaking about the essential nature of humility as a required virtue for entrance into the kingdom of heaven, indicating a deep need for us to change worldly perspectives radically in order to understand what it is to be a part of the life He offers.  In extending His discussion to notions of abuse and misuse of power, He illustrates what that means.  There is no better time than now to begin to take His advice most seriously, for we still live in a world that values what it can grab, and positions of authority as power to do so.  Unless we understand what it is to serve, and to open our eyes and hearts to His way, we will not find in the world the ways that Christ teaches us to live as part of His kingdom.

 

 

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

 

 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 

 

Yesterday we read that when Jesus and the three disciples, James, John, and Peter had come down from the Mount of the Transfiguration 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."

 

  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.  This is the second time that Jesus predicts His death and Resurrection (see also this reading for the first, which immediately followed Peter's confession that Jesus is the Christ, the Son of the living God).   My study Bible comments that this is done to show the disciples that He is going to His Passion freely, and not being taken against His will. 

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."  My study Bible explains that the temple tax was an annual head tax on all male Jews (with the exception of priests) over twelve years old, for the maintenance of the temple (see Numbers 3:43-51).  As Jesus is the Son of God, it says, He is both High Priest and also "proprietor" of the temple, and therefore is exempt from the temple tax.  But He pays it anyway, both to avoid unnecessary offense, and also to show that He has totally identified Himself with mankind.

I'm quite intrigued about the story of the temple tax.  Yes, there is a seemingly "magical" element to it, if that is even an appropriate term.  Let us call it mystical, and an aspect of Christ's dominion over all things that there is a coin in the mouth of the first fish Peter the fisherman can catch, and Christ means it to be paid for the temple tax.  Let us go to the question, instead, of the approach of those whose job it is to collect the tax.  It seems to me that the question, "Does your Teacher not pay the temple tax?" is designed to embarrass Peter, and to cause him shame over Jesus.  Let us bear in mind that this is his community, and so shame becomes a particularly important element of the story.  Of course, shame and scandal will become a key component of the Passion.  We often forget when discussing Christ's Crucifixion that this singular event affects all of us, everybody.  It is not Christ alone who is involved, but all who witness, then and now -- both for those who reject Jesus and the Gospel, and for those who are the followers of Christ.  Let us imagine the impact of the Passion on His immediate followers, such as Peter and the rest of the disciples.  Of course, we know Peter's denial of Christ on the night Jesus was arrested, and his subsequent return to Christ and to the other disciples.  So this particular stumbling block of shame, with observation, does become something of an important thread in the story of Peter as a disciple to Christ.  Here, Jesus makes it perfectly clear that "the sons are free."  But nevertheless, Jesus divinely gifts Peter with the money for the temple tax from the coin in the mouth of the fish, "lest we offend them."  This seems at once to be a concession to avoid an unnecessary conflict, and also an act of compassion for Peter within his community.  There will be time soon enough when Peter's own concern for what might be scandalous will test him (see Matthew 26:33-35, 69-75).  It seems this same sort of test among community will be referred to again when St. Paul raises the issue in Galatians 2 and 3 regarding Peter's conduct within the early Christian community of both Gentiles and Jews.  There, St. Paul also raises this question to Peter in light of Christ's crucifixion, saying to him, "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain" (Galatians 2:20-21).  For if we are truly crucified with Christ, if we also participate in His Passion, then there will be questions that arise in our lives also where we might "bear a little shame" (to use the words of Fr. Stephen Freeman, who frequently writes about this topic on his blog, Glory to God for All Things), for the sake of the place to which Christ calls us, even in the face of our own communities.  Are we called to befriend the stranger whom others shun?  Can we really befriend the person singled out as scapegoat or for bullying?  These questions will come up again and again in whatever nominal "group" we're a part of, from the intimacy of family to large groups of Church and wider community of all kinds.  Here, Christ seems to wish to avoid a conflict for Peter and within a community in which His ministry has a kind of headquarters, and one which is not a part of the necessary clash to come with the religious leaders in Jerusalem.  But He takes care to teach Peter in private, and make His point clear nonetheless, affirming His divinity in the process.  As Fr. Freeman points out about this passage, Christ seems to "cover" Peter's shame with the miraculous coin.  After all, Peter has already answered the men from the temple in the affirmative, having taken upon himself to speak for Christ as one of His followers when he answers "Yes" to their question.  In so many ways, Christ seems to teach us both discernment and compassion, when it is time to bear shame or scandal for His sake, and when it is not.  In today's reading, it is He who graciously condescends to us, as one of us, for Peter and for the community.  In all ways, it is His personal love and compassion from which we truly learn, and let us again bear this in mind as we approach the season of His Nativity.

 

 

 

 

This kind does not go out except by prayer and fasting

 

 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 

 

Yesterday we read that after six days (on the seventh day after the events of Peter's confession that Jesus is the Christ, and Jesus' revelation of His Passion to come), 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.

 

 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.   My study Bible comments that sickness in Scripture is frequently connected to demonic activity.  This father shows humility to Christ, as he is kneeling down while making his request, but he lacks faith.  The disciples also lacked faith, but my study Bible explains that Christ rebukes the man for placing the blame on the disciples when it was his greater lack of faith that prevented the boy's healing.  In effect, in the fullness of today's reading, Jesus defends His disciples in front of the multitudes but He later rebukes them privately (in the verses to follow).  This teaches us that we ought to first correct people in private (see Matthew 18:15-17).  

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 that St. John Chrysostom explains that this remark is directed at the nine disciples who could not cast out the demon.  We should understand that Christ has just come from the Mount of the Transfiguration with "the pillars" of faith among the disciples -- Peter, James, and John (Galatians 2:9).  These three were not included in the rebuke, as they had been on the mountain with Christ.  This kind, my study Bible comments, is a reference to all powers of darkness, and not only those that cause a particular illness.  The banishment of demons requires faith, prayer, and fasting, for there is no healing and no victory in spiritual warfare without all three.  Beginning with the Didache (the earliest teaching document of the Church), our earliest teachers have said that both the person in need of healing and the person performing the healing must believe, prayer, and fast.  Regarding moving a mountain, my study Bible cites Theophan, who says, "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things.

It's quite interesting that Jesus first tells the apostles that "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."  But then He immediately adds,  "However, this kind does not go out except by prayer and fasting."  So it's seemingly as if He's first affirming that even with a tiny bit of faith, one can move a mountain with a command, but then He asserts that this particular kind of evil or demonic activity cannot be banished except through prayer and fasting.  We're tempted to take the first statement at face value and possibly blame all imperfections or afflictions in our lives on a lack of faith -- but then Christ clarifies that faith actually consists of much more than we might think it does.  Clearly, to incorporate the fullness of faith in one's life also means that we live a certain kind of life, we live our faith and do not merely "think" it or believe it.  And, He specifically gives us two faith practices here (and no doubt there are any number of things that we do if we live our faith), those of prayer and fasting.  So the power of faith is not merely invested in what we believe or feel or think; the power of faith is completely bound up with what we do, how we live that faith, and how we engage life with our faith.  If we look at these specific things Jesus talks about, we can examine at least a couple of elements regarding what we do to live that faith, to put it into action and make it a part of the fabric of our lives.  In prayer, we seek a dialogue with God.  There are all kinds of prayers and many ways of praying.  Jesus does not specify what prayers to pray, He doesn't give specific kinds of instructions in that sense.  This is not a manual on how to do something, but rather an affirmation of the capacity for living faith and that living that faith is indeed powerful and effective.  We have prayers given to us though the tradition of the Church, a "model" prayer given to us by Christ (Matthew 9:6-13), we have the Psalms which stretch Old Testament tradition unbroken through today in our Churches and in personal lay and monastic practice.  There are many different types of prayer practices; in some cases even silence is an effective prayer, where there is a fullness to the silence of the presence of God.  Fasting also takes on many forms.  We don't simply fast from certain "lavish" foods for a period of time, but also from practices that are harmful, bad for the soul.  We also fast from things like engaging in or spreading gossip, passing needless hurtful or harmful words, swearing, overstating things when less will suffice.  We fast within ourselves from things like envy and malice, covetousness, hostility.  There are all kinds of ways we might practice such discipline in the service of our faith and in actively expressing our faith through our lives and the things we choose to do or not do, including the internal discipline of awareness.  Let us note in particular that each of these things under discussion on the topics of prayer and fasting involve activity and choice; most specifically we are asked to make our faith a part of the fabric of life in this world as it is lived.  In this way, we manifest our faith.  We are doing something to make our faith a part of life in the world, not just a theory or a belief system or an ideology, but something that is lived through all the elements that constitute this world.  When we do things like this, we are dedicating our lives to God, rooting God and the Kingdom into our lives, weaving our faith into the very fabric of the lives we lead here in this world.  What seems to be potent and yet somehow hidden to us in Christ's words is the notion of sacrifice and how it works:  that when we choose sacrifice for the sake of our faith and in service to it, we are making a very powerful exchange and investment in bringing something into our world; that is, the things of God and God's presence.  We give our time and effort to prayer; we practice a discipline that refrains from something, we curb our own appetite for envy or backbiting or a myriad of things that cause unnecessary strife -- all of these are sacrifices made in order to bring God into the world by living our faith.  Of course, the one key sacrifice of our text, and the gospel story, is the sacrifice Christ will make on the Cross.  It is one sacrifice for all time, and so powerful that it suffices for the salvation of everything and for all.  However, we participate in that life, in His Passion, and in His sacrifice by living our own lives of faith, in all the ways that we have available to make choices to live it, such as with prayer and fasting.  When we manifest our faith, we live "incarnational" lives in imitation of Christ the Son who became incarnate Man.   In this way, we can be "like Christ," and help to anchor the Kingdom into this world, making it a part of our very lives in whatever ways we can.  Let us consider the power of sacrifice, of small ways of entering into His Passion, and the power of Resurrection that is at work in our choice and participation in His life and faith.

 

 

And He was transfigured before them

 

 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 

 

 On Saturday, we read that, following Peter's confession of faith that Jesus is the Christ, the Son of the living God, from that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said 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."  Then Jesus said to His disciples, "If anyone 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 will find it.  For what profit is it to 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 the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; . . ..  My study Bible comments that a high mountain is often a place of divine revelation in Scripture (Matthew 5:1; Genesis 22:2; Exodus 19:3, 23; Isaiah 2:3; 2 Peter 1:18).

. . . 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.  My study Bible notes that the Transfiguration (for this is what this event is called) is a Theophany; that is, it is a manifestation of God.  It especially reveals the divinity of Christ.  In the eyes of the Orthodox Church, that is affirmed through this display of His uncreated, divine energy in the form of the light which appears to the disciples Peter, James, and John.  The commemoration of this event is a major feast day in the Church.  All of the elements in today's reading that indicate light:  the bright cloud, the shining of Jesus' face like the sun, and the whiteness of His garment, affirm the divinity of Christ, as God is light (1 John 1:5).  In some icons of the Transfiguration, the light is shown as beyond white, a bluish-white, ineffable color, indicating its spiritual origin.  In the Father's voice we have a witness from heaven concerning Christ as Son (notice how this comes after Peter's confession of faith that Jesus is the Christ, the Son of the living God (in this reading from Friday).   The Father's statement, "This is My beloved Son" is an indication that Christ's divine glory is His by nature.  He is God's Son from eternity past, infinitely before His Baptism and Transformation this is true.  Christ fully shares in the essence of the Father; He is God of God, as the Creed declares ("Light from Light, true God of true God, of one essence with the Father").   Other elements of the Transfiguration point beyond Christ's divine sonship, and to His future glory, when as Messiah He will usher in the long-awaited Kingdom.  My study Bible comments that the bright cloud recalls temple worship and the cloud that went before the Israelites in the wilderness, a visible sign of God being extraordinarily present.  As the text indicates, Peter sees this as a sign that the Kingdom has come.  The Feast of Tabernacles is the feast of the coming Kingdom, and hence, his seemingly senseless request to build booths, as is done at that feast to serve as symbols of God's dwelling among the just in the Kingdom.  Moses and Elijah appear with Christ:  Moses represents the law and all those who have died.  Elijah, my study Bible continues, 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 in the Transfiguration to Jesus as the Messiah, the fulfillment of the Old Testament.  Moses and Elijah also manifest the communion of the saints (Hebrews 12:1).  Both are immediately recognizable to the disciples, and they talk with the Lord.  In this vein, the disciples can now understand Jesus' words that "Elijah has come already" which refers to John the Baptist.  Malachi's prophecy of the return of Elijah (Malachi 4:5-6) is a reference to one coming "in the spirit and power of Elijah" (Luke 1:17), rather than to Elijah himself.  Finally, and of great significance, my study Bible points out the manifestation of the Holy Trinity which takes place in this event:  Christ is transfigured with divine light, the Father speaks from heaven testifying to Christ's divine sonship, and the Spirit is present in the form of the dazzling light which surrounds Christ's person, and overshadows the whole mountain. 

The power and significance of this event are clear from the comments in my study Bible, which reflect the Church's historic understanding of the Transfiguration and its central and important place as a major feast day.  It is as if the confession of faith, as well as Christ's powerful words to the disciples indicating His Passion, are all bound up in this experience which both affirms Christ's divine identity and the Kingdom to come.  In Luke's Gospel, we're told that "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" (Luke 9:30-31).  In the original Greek text, this word translated as "decease" is literally exodus (ἔξοδος), which  means "departure."  It is a clear connection to His death and Passion, but it is also a powerful reminder that the Passion is inextricably linked to the coming of the Kingdom, and Christ's fullness as the Almighty, who rises from the dead to usher it in, together with judgment.  In effect, the glory of the Transfiguration affirms for us, and in the minds of the disciples as witnesses, that Christ's Passion is necessary, and that through His death on the Cross He will be glorified (John 12:23).  The use of the term "exodus," my study Bible comments, also reveals that Christ's Passion is a fulfillment of the Old Testament Passover, and the true exodus from enslavement into salvation.  The Transfiguration serves as explication and signal to the disciples and to all of us that Christ's glory is bound up with what is to them the unthinkable:  His death on the Cross.  It is a sacrifice, in the words of Christ Himself, which leads to the greatest glory of all, a universal good for all.  (See John 12:24, and Jesus' metaphor for His death, in which a grain of wheat falls to the ground, but produces much grain).  In our daily lives, let us remember this event of the Transfiguration, but most of all how it affirms that our spiritual freedom, like so many blessings in life, did not come cheaply, but at the highest price, in which the truly greatest One among us gave His life out of love for us, and the willingness to liberate us.  He offers this gift to all.  Let us consider with what ignorance we would spurn or reject it -- how great the sacrifice by the greatest One of all, and for all.  When we make a choice for faith, we must consider just how much rests within that choice for that Kingdom!

For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it

 

 From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said 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."

Then Jesus said to His disciples, "If anyone 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 will find it.  For what profit is it to 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 the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."

 

- Matthew 16:21-28 

 

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

 

 From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said 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."  My study Bible explains that after Peter's confession (in yesterday's reading, above), Jesus reveals the true nature of His messiahship:  the mystery of His Passion.  It was expected that the Messiah would reign forever, so the concept that Christ would die was perplexing to Peter and remained scandalous to the Jews even after the Resurrection (1 Corinthians 1:23).  As Jesus indicates, Peter unwittingly speaks for Satan, as the devil did not want Christ to fulfill His mission and save mankind through suffering and death. 

 

 Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me."  The cross was a dreaded instrument of Roman punishment; my study Bible points out that it is at the same time a symbol of suffering by Christians in imitation of Christ.  Christians practice self-denial for the sake of the love of God and the gospel.  My study Bible comments that to accept this suffering is not a punishment, nor an end in itself.  Rather it is a means to overcome the fallen world for the sake of the Kingdom and 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 will find it."  My study Bible notes that the central paradox of Christian living is 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).  It is important that we put this in the context of choice, what we put first as priority in life, what we choose over all else (Matthew 6:33).

 "Or what will a man give in exchange for his soul?  For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works."  Christ's question emphasizes the foolishness of putting first in life the accumulation of worldly wealth or power in the sense that it cannot redeem our fallen soul, and neither will it benefit us in the life to come.  We are being given illustrations of the choices we will be asked to make.

"Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."  My study Bible calls this a reference to those who would witness the Transfiguration (our next reading, Matthew 17:1-9), as well as those in every generation who will experience the presence of God's Kingdom.  

The concept of exchange is one that we continually come across in the Gospels and in the teachings of Jesus, but often it seems to elude conception to picture it this way.  In today's reading, Jesus speaks about an exchange of perceptions, a way of giving things up to God, putting our material lives in God's hands for God's priorities.  It is in this sense that we are asked to deny ourselves and take up the cross and follow Christ.  For He will give His life in following God, even if it means going to the Cross, for this is the exchange of His worldly life for God's plan of salvation for all -- for all people, and all time.  When we make choices between the true need of the soul for redemption and meaning, and a more worldly understanding of what our proper goals are, then we do something similar.  We do as He did, and as He asks.  For example, one may find what one thinks is an open pathway in life, a job or other opportunity.  But if in prayer we seem to be directed away from what looks in every respect like a great material choice, and we forego that seemingly obviously good choice for the place the word of God directs us and our souls, then we are making a redemptive exchange.  We are "handing over" that material reality to God and seeking to follow God's way, even when there is a conflict we might not quite understand.  This is something done in faith:  it gives us meaning, it asks us to make choices, it sets the world and our lives out as that which we return to God for God's purposes and meanings which are given to us, and create a true weight and value in the soul.  When Jesus tells Peter, "Get behind Me, Satan!" it is not because Peter has deliberately chosen to advocate something which is obviously bad or evil.  But Peter's concern is a worldly perspective that conflicts with the life and choices the Father has commanded for Christ, and hence He says to Peter, "You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Our own "fallenness" or "brokenness" is a kind of broken communion with God, in which our material lives might frequently be in conflict with the places God asks us to go, and choices God would ask us to make, if we but pay attention and emphasize that relationship with God that comes through prayer and worship.  Christ asks us for a deepening of that relationship, an exchange of a purely worldly perception which might seem perfectly reasonable and good, but for a deeper relationship in which God will guide us to meaning and direction which serves God's purposes and far grander goals than we could set for ourselves.  Let us note that this takes great faith and is not merely a question of following formal rules, but of true listening and prayer, and a deepening relationship with God, a commitment to faith and the work of God in us, which will change and transform the ways that we see things.  What sounds good on one level is frequently not the depth of good that God calls us to, but we can see and hear this only with the eyes and ears of faith, the perceptions of the heart that Christ calls us to.  It is a question of exchange:  what would we give up for our souls?  What meaning and depth can be preferable to that which God will give us, the deep place to which God calls us?  Many times it is the very things the world seems to approve of that we will find God asks us to turn down, just as Christ Himself was the ultimate example of scandal and scorn in order to follow God's purpose.  In making an exchange, we're asked to make a sacrifice -- but it is a sacrifice in order to receive something deeper, grander, of a far different and unknown substance than the merely worldly or material alone -- and that is something that nothing in this earth can buy for us but our own loyalty and faith to God.  Worldly fame and glory is very impressive, and so many chase after it and the approval of the world. But it takes courage to find the deeper understanding of real conviction, the often perplexing and hard to understand life of faith that pays out so much more albeit in ways not obviously seen or immediately present.  And that takes strength, the kind of strength He asks us to learn in following Him and the truth He gives.