MATTHEW 16  ̶  17
KEY VERSE: "And I say to you, you are Peter, and upon this rock I will build my church" (16:19).
FOR STUDY: Jesus went to the region of Caesarea Philippi which was about 20 miles north of the sea of Galilee. This territory was ruled by Philip, a son of Herod the Great. Philip named the place for himself and in honor of the emperor of Rome. In this non-Jewish territory there was the Cave of Pan (the Roman god Faunus, half goat, half man god of fields and forests, flocks and shepherds). There may also have been a temple in this area built by Herod to honor the Emperor Augustus. Here Jesus asked his disciples, "Who do you say that I am?" They answered with the commonly held view that Jesus was a prophet like John the Baptist, Jeremiah or even Elijah, or a liberator of his people. Jesus then asked who they personally believed him to be. Simon Peter spoke for the Twelve, proclaiming Jesus as the "Messiah, the Son of the living God" (v 16). Because Peter understood this revelation from God, Jesus gave him the "keys to the kingdom," a metaphor for the authority Peter would exercise in the church (Ekklesia, used only here and in Mt 18:17). The power to "bind" and "loose," that is, to grant or forbid according to the Law, was given to the Church. The name that Jesus conferred on Peter (Kepha in Aramaic and Petros in Greek, the masculine for petra, or "rock") indicated his role as the firm foundation upon which Jesus would establish his church. It was the rock of Peter's faith that enabled him to follow Jesus right up to his death as a martyr. The Catholic Church regards Peter as the first leader of the Church whose successor is the Holy Father in Rome. The powers of evil cannot prevail over Christ's power in the Church.

Before Jesus’ disciples could preach that he was the Messiah, the anointed one of God, they had to learn what being the messiah really meant. Jesus explained that though he must suffer and die, he would be raised up on the third day. Peter recoiled at the idea of a suffering messiah, objecting to Jesus’ declaration that he "must" go to Jerusalem to undergo suffering and death in order to achieve victory. Peter the "rock" (v 18) allowed himself to become a "stumbling block" (v 23) enabling Satan to impede God's will. Peter was urging Jesus to do the very things that the tempter had uttered to him – to seek power without sacrifice (Mt 4:1-11). If Jesus’ disciples wanted to follow him, they must get "behind" him, walking in his footsteps to Calvary. Those who lived contrary to his teachings would lose the very life they sought. Those who heard and obeyed his words, even at the cost of their earthly lives, would experience the fullness of life everlasting.

Knowing that his passion awaited him and all who followed him, Jesus took three of his closest disciples, Peter, James and John, to a mountaintop to reveal his glory. There on Mt. Tabor, the mountain traditionally identified with the Transfiguration, a cloud enveloped Jesus and his companions. Jesus became radiant in his transfiguration (metamorphosis, a change in outward appearance). Appearing alongside Jesus was Moses the great Law-giver, and Elijah the prophet. Israel had disobeyed God's Law and failed to heed the prophet's message. Peter saw this moment as an eschatological sign of the Messianic age, and asked that tents be erected, such as those in which their ancestors dwelled during their journey to the promised land (Lv 23:39-42). God's presence overshadowed them all, declaring Jesus as the favored "beloved Son." Jesus was a prophet like Moses. To him alone must they listen (Dt 18:15). After the vision, Jesus' disciples asked him about the belief that Elijah would return before the coming of the Messiah (Mal 3:1, 23). Jesus answered that John the Baptist had come in the prophetic tradition of Elijah. John's preaching against those who perverted the moral teaching of God fulfilled the expectation of Elijah's coming.

When Jesus returned from the mountain of the Transfiguration (Mt 17:1-13), he encountered a lack of faith, even among his own disciples. A man came to Jesus and begged him to heal his son who suffered from epilepsy, saying that his disciples had been unable to cure him. Jesus had been instructing his followers on the conditions necessary for discipleship. Now he demonstrated this with an object lesson on faith. Jesus reproached the unbelievers in the same way that Moses rebuked the people when he returned from the mountain of the Law and saw the people's lack of faith (Ex 32:19). Then Jesus healed the boy with a simple command. Jesus told his humbled disciples that they only needed the smallest amount of faith, the size of a tiny mustard seed, to remove obstacles the size of mountains.

Jesus met with further opposition when he and his disciples arrived in Capernaum. The tax collectors came to Peter and asked him why Jesus had not paid the annual tax for the upkeep of the temple (Ex 30:11-16). Jesus made an analogy to the spiritual realm. If the kings of the earth demanded tolls from foreigners, then the "sons" of the kingdom should be exempt. They were not bound by laws imposed on those who were not subjects of the kingdom. Yet to avoid scandal, Jesus told Peter that he would find a coin worth twice the tax in the mouth of the first fish he caught. Peter the fisherman would also catch souls for the kingdom (Mt 4:19).

FOR REFLECTION: Lord Jesus, teach me to listen to everything you say.

MATTHEW 18  ̶  19
KEY VERSE: "Whoever humbles himself like this child is the greatest in the kingdom of heaven" (18:4).
READING:  Chapter 18 of Matthew's gospel deals with relationships among the members of the Christian community. The Christian leader was responsible for watching over the members of the Church, especially those who were weak in faith. No matter how insignificant an individual may feel, each one is precious and valuable to God. When one of the disciples asked Jesus who was the greatest in God's reign, he answered with a living parable. Jesus placed a small child in their midst to demonstrate that membership in God's kingdom was not measured by rank or power. The angels in heaven interceded on behalf of these little ones who were like lost sheep with no means to protect themselves. Jesus admonished his disciples to be good shepherds and watch over his flock and guard them from evil. Jesus taught the future leaders of the church how to deal with persistent sinners in the community. If a Christian attempted to correct another member of the community who had sinned against him, and that person remained unrepentant, additional members of the community should be brought in to settle the matter. If the person continued to be obstinate, the case should be referred to the whole "church" (ekklesia, used only by Matthew here and in 16:18). This divine authority to "loose and bind" assigned to Peter (the Mt.16:19; 1 Cor. 5:9-13) has been given to the church  (Greek, Ekklesia). Matthew is the only evangelist to use this term (Mt 16:18;18:17). The church should never see people as hopeless sinners, but always treat those who have fallen with mercy and forgiveness. As leader of the community, Peter asked how often he was required to forgive a fellow member. In the Old Testament, Lamech, a descendant of Cain, exacted a "seventy-sevenfold" vengeance, or unlimited retaliation for injury (Gn 4:23-24). However, Jesus told him that forgiveness must be unlimited ("seventy-seven times," Matt 18:22). He illustrated this with a parable in which a master forgave his servant a staggering debt. Yet the same servant refused to forgive a fellow servant a much smaller amount owed him. When the master heard this, he had his hard-hearted servant tortured until he agreed to pay back the debt. Can we expect mercy at the final judgment if we have not forgiven the offenses of others? Christ is eternally present in the church united in prayer.

Chapter nineteen of Matthew's gospel begins as Jesus' left Galilee and proceeded toward his destiny in Jerusalem. The Pharisees deliberately tried to involve Jesus in a controversy, and they questioned him as to what he thought were sufficient grounds for divorce. In effect, the Pharisees asked Jesus whether he favored the strict view of the school of Shammai that held that divorce was founded on the Mosaic Law that a man could divorce his wife if he found "some indecency in her" (Deut 24:1). Or did Jesus favor the laxer view of the school of Hillel that divorce could be obtained on the most trivial of  grounds. Jesus said that while Moses permitted divorce in certain instances, this was not God's original purpose when man and woman were joined into "one body" (Gn 2:24). What God united, no human being should divide. The disciples were astonished by Jesus' strict interpretation of the Law, and they asked if it was better to remain celibate. Jesus replied that not everyone had been given this special "gift from God" (1 Cor 7:7). While some embraced celibacy "for the sake of the kingdom" (v 12), each person should serve God by following his or her unique call. Jesus taught his disciples the necessity of serving God "for the sake of the kingdom" (v 12). When some parents brought their children to be blessed by Jesus, his disciples scolded them. Jesus told his disciples not to prevent these little ones from coming to him. These children exemplified the attitude needed to enter God's kingdom. These little ones were simple, trusting, and humble, and were more open to God's revelation than those who were sophisticated and wise (Mt 11:25). This account of Jesus blessing the children is understood by the Church as justifying the practice of infant baptism. In the earliest baptismal liturgies, the people were warned not to "hinder" anyone from coming to the Lord (Acts 8:36).

On his journey, a young man approached Jesus and asked what good works he might perform in order to obtain eternal life. Jesus told him not to look at his own virtues, but to look to God who was truly good. Righteousness flows from a person's relationship with God, and is lived out by obeying the commandments that reflect divine goodness. The man remarked that he had observed the entire Law, yet still felt there was something more that he could do. Jesus told him that he would obtain "treasure in heaven" (v 21) if he shared his wealth with the poor and committed himself totally to God's service. The young man went away sad because he was unable to relinquish his many possessions. Obeying God's commands is a step on the road to perfection, but following Jesus demands total commitment. This incident provided Jesus with an opportunity to teach his disciples that wealth could be an obstacle to entering the reign of God. Jesus used the humorous metaphor of a camel trying to pass through the narrow eye of a needle to illustrate the difficulty of this task. The disciples were overwhelmed and cried, "Who then can be saved?" (v 25b). Jesus answered that nothing was impossible with God. Peter then boasted that he and the disciples had given up everything to follow Jesus, and asked how they would be rewarded. Jesus explained that the reign of God was freely given; it was a gift that could not be earned. But Jesus promised that in the age to come they would share his authority and sit with him in judgment of God's people.

FOR REFLECTION: Lord Jesus, help me to serve my family and your church with humility and justice.

MATTHEW 20  ̶  23
KEY VERSE: "Blessed is the one who comes in the name of the Lord.'" (23:39).
READING: Jesus told his disciples a parable about divine justice for all those who were called to labor in God's service. God was compared to a landowner who called forth workers for his vineyard. The first to respond were promised the expected day's wages. Those who came later were only promised what was just. When it was time to pay the workers, the owner began with the last and paid them a full day's wages. When those who worked all day were paid the same as those who only worked a few hours, they complained that they were being treated unfairly. The vineyard owner told them that he had done them no injustice by paying them equally. Whether we respond first or last to God's call, the reward is identical. It is freely given and not merited by the laborer in God's service. Jesus taught his disciples three times about his coming passion and death, yet they still did not comprehend the reality of his words. A woman (Zebedee's wife in Mt 4:21) approached Jesus wanting special recognition for her sons James and John. She wanted them to receive special honor in Jesus' kingdom. Her misconception was that Jesus' reign was an earthly rule with temporal authority. The other disciples were indignant (did they wish that they had thought of it first?). Jesus reminded them that the way to the kingdom was not the path to glory. Being a disciple meant humble submission to the will of God. Jesus did not come to be served, but to offer his life as a ransom for those who were held captive to sin.

When Jesus entered Jerusalem riding on a colt, the crowds received him like a king, waving palm branches, spreading their cloaks in front of him, and shouting "Hosanna," which means "Save now!" He then entered the Temple and cleansed it of its merchants and traders (Zec 14:21). The religious leaders were outraged and demanded to know on whose authority he had acted. Knowing that his opponents were accusing him of blasphemy, Jesus asked them where John got his authority to baptize? Was it of divine or human origin? This posed a dilemma for the religious leaders. If they said John's work was merely human, the people would be disturbed as they considered John to be a prophet. If they said John's work was by divine authority, then why had they opposed him, and why did they now oppose Jesus? Because they refused to answer, they abdicated their position as teachers. Jesus was the true interpreter of God's Law. Jesus confronted the self-righteous religious authorities with a parable of two sons, one who gave lip-service to his father, and the other who repented of his disobedience. Likewise, the religious authorities claimed to be doing God's will but acted otherwise. They held the "tax collectors and prostitutes" of society in contempt because they did not obey God's Law. Yet when these outcasts heard John's message of repentance, they reformed their lives. In contrast, the leaders of God's people stubbornly refused to believe John's way of righteousness, and did not change their lives. Because they rejected God's plan for salvation, they forfeited their place in the kingdom. Jesus' parable of the vineyard recalled Isaiah's "Song of the Vineyard" which allegorized God's saving work (Is.5:1-7). In the story, God is the owner of the "vineyard", his chosen people that he placed in the care of "tenants," the rulers. Prior to "vintage time," the coming of the Messiah, God sent  his servants, the prophets, who were treated shamefully. When the vineyard owner sent his own son to collect the fruits of the harvest, the son was "dragged outside the vineyard" (Hb 13:12) and killed. Because Israel had rejected the one that God sent, others (the Gentiles) would yield an abundant harvest. Jesus told another parable that served as an allegory about those who rejected God's reign. In the story, a king (God) sent his servants (the prophets) to summon the guests (God's chosen people) to the wedding banquet of his son (Jesus). When the invitation was ignored, the servants were sent out a second time. This time they were mistreated and killed (martyrs). Angered, the king sent his army to burn the city (Jerusalem was devastated by the Romans in 70 CE). Because the privileged guests proved unworthy, the invitation was presented to others (the Gentiles). The guest without a "wedding garment" (v 12) represented those who refused to repent, a necessary condition for entering God's reign. While God did not reject them, those who did not respond to God's offer of grace would exclude themselves from the eternal wedding banquet.

Jesus' opponents shifted their questions to state affairs. Two groups attempted to entrap Jesus about the legitimacy of paying taxes to Rome. The Herodians (supporters of Rome's puppet-king) favored the tax, while the Pharisees objected to being subjected to a foreign power. Jesus faced a dilemma. His answers might involve him either with the Roman government, or with the great Sanhedrin. No matter how he responded, one or the other group would be dissatisfied. Jesus asked to see one of the Roman coins bearing the inscription: "Tiberius Caesar, Son of the Divine Augustus" (14-37 AD). Since they were using the emperor's coins and participating in his economic system, they had already taken upon themselves the duty of paying taxes to the emperor. Jesus, the true Son of the August God, told his opponents to pay the tax. Money belonged to the temporal order; and its power was transitory. Jesus challenged his opponents to look at a deeper level. Had they paid their debt to God whose power was eternal?

The Pharisees believed in all of the written Hebrew Scriptures ("the Law and the prophets") as well as the oral interpretations of the Law. These included 613 precepts that were divided into categories of greater or lesser importance. The Sadducees accepted only the first five books of the Law (the Pentateuch) and rejected oral tradition. Both groups were opposed to Jesus. A scribe, an expert in the Law, challenged Jesus by asking which of the Laws was greater than the others. Jesus summed up the entire Law with two commands: love God and love one's neighbor as oneself. The whole Law was based upon these two commandments. Jesus denounced the hypocritical behavior of the scribes and Pharisees. Although he acknowledged that their teaching authority rested on the "chair of Moses" (the "chair of Peter" is a similar term for church authority), he warned his disciples not to follow their example. These religious leaders enjoyed their titles of honor, and liked to call attention to their "phylacteries" and "tassels" (a symbolic reminder to keep the Law of Moses) as evidence of their piety. While they demanded obedience in the minute details of the Law, their own deeds did not always correspond to their words. Jesus leveled seven indictments against the religious leaders for their hypocritical behavior. The first accusation was of their scandalous behavior that became an obstacle for those trying to enter God's kingdom. The second charge was brought against those who required Gentile converts to Judaism to submit to all the demands of the Mosaic Law (the early Church struggled with the same issue). The third reproach was against the false reasoning of those who took oaths swearing by the gold of the Temple or the gifts on the altar. They did not realize that the greater importance was the sanctity of the one who dwelled in the Temple and the one who was worshiped at the altar. Jesus lamented the false standards of the scribes and Pharisees who scrupulously adhered to the letter of the Law while refusing to obey its spirit. They took great pains with matters that had little importance ("gnat") while neglecting the Law's weightier purpose ("camel"): justice, mercy and fidelity. The Mosaic Law commanded that a tithe be paid on crops of corn, oil and wine in gratitude for God's blessings (Dt 14:22-23). The religious leaders applied the Law even to the smallest garden herbs. Jesus condemned their preoccupation with external purification rituals while ignoring inner holiness. Because they were blind and corrupt, they could not lead others to faith.

FOR REFLECTION: Lord Jesus, teach me to follow your example of service by obeying your commandment to love God, neighbor as myself.