Orthodox readings for 1 November 2010

King James Version (en)

King James Version (en)

1 Thessalonians, Chapter 2, verse 20

¹⁸ A reason is rendered both why St. Paul was so long absent from them, and also why he was so desirous to see them

²⁰For ye are our glory and joy.

1 Thessalonians, Chapter 3, verses 1-8

¹ St. Paul testifieth his great love to the Thessalonians, partly by sending Timothy unto them to strengthen and comfort them; partly by rejoicing in their well-doing

¹Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

²And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

³That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.

⁴For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know.

⁵For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

⁶But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:

⁷Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:

⁸For now we live, if ye stand fast in the Lord.

Read more:1 Thessalonians, Chapter 3

Luke, Chapter 9, verses 18-22

⁷ Herod desireth to see Christ; Christ feedeth five thousand

¹⁸And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?

¹⁹They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.

²⁰He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

²¹And he straitly charged them, and commanded them to tell no man that thing;

²²Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

Read more:Luke, Chapter 9

NOTES

Luke briefly touches on a whole series of events about which the other evangelists, especially Matthew, speak in greater detail. He gives the central place to Peter's confession and to Jesus' account of His approaching death and resurrection. There is a logic to this presentation. First of all...

Luke briefly touches on a whole series of events about which the other evangelists, especially Matthew, speak in greater detail. He gives the central place to Peter's confession and to Jesus' account of His approaching death and resurrection. There is a logic to this presentation. First of all, the Savior lets His disciples feel the power of the Kingdom and learn from their own experience how this power acts in the world. And not only them: the miraculous feeding of thousands of people with five loaves and two fish is also possible only in the Kingdom. This is not surprising: when it comes to the Kingdom, it is easier to show than to tell. Meanwhile, even those who had previously taken no interest in Christ's testimony begin to notice it—for example, Herod, who was generally wary of every kind of messianic movement that threatened his power.

This is precisely why, immediately after Peter's confession, Jesus explains to the disciples just how different the messiahship He has brought into the world is. Of course, the apostles fully understood everything Jesus told them only on the day of Pentecost. But it was immediately after Peter's confession that He began speaking to them about His messiahship and His path. It is as though He is trying to make everything clear from the outset, so that His messianic ministry will not become associated in His disciples' minds with traditional popular messianic expectations.

From the very beginning, the Savior does everything possible to help His disciples understand as much as they can of what they will have to understand fully in due time. This is natural: Golgotha lay ahead. The disciples had to be prepared, as far as possible, for what awaited them—and what awaited them was the shock of the complete collapse of their entire worldview and sense of the world. Only the experience of the Kingdom could help them endure it—not the earthly kingdom of popular expectations, but the true Kingdom, the one the Savior brought into the world.

The apostles gained as much experience of the Kingdom as was then possible after they went out to preach on their own, without their Teacher. The new ideas about the Kingdom proved more difficult: they would not fit into the disciples' minds or find room in their consciousness. All that remained was to rely on their intuition and, above all, on the personal relationship that bound them to Jesus. Nevertheless, He tells the apostles everything that can be said in human words about His earthly path and earthly ministry. And then each one takes in as much of His words as he is able to take in.

Today's reading offers us several events that Luke links together, making them links in one chain. The passage begins with a description of how Jesus...

Today's reading offers us several events that Luke links together, making them links in one chain. The passage begins with a description of how Jesus sends the twelve apostles out to preach (vv. 1-10), continues with the story of the miraculous multiplication of the loaves (vv. 11-17), and ends with the account of Peter's confession, including Jesus' conversation (vv. 18-27). And this connection is, of course, not accidental. Jesus sends His disciples to witness to the Kingdom, and to witness not only by word but also by deed, so that the witness would be supported by such a visible manifestation of the Kingdom as healings (vv. 1-2). And the apostles' preaching, as we see, had success, attracting the attention not only of the people but also of the authorities (vv. 7-9).

Then something happened that perhaps even the apostles did not expect. The miracle of the multiplication of the loaves was, as we see, a surprise even for them. In order to feed the gathered people, they were ready to act by the most ordinary methods (vv. 12-13), but Jesus expected something different from them: He told them to behave as if they were in the Kingdom (vv. 14-16). And then something really happened that could not happen according to the laws of our world, not yet transformed, but that is possible in the Kingdom: a small amount of food was enough for everyone, and more than enough, so that if even more people had gathered, there would have been enough for each one (v. 17).

This was a very important experience of the Kingdom for everyone, and above all, of course, for the apostles themselves. Until now they had been witnesses of how the power of the Kingdom acts in a world not yet transformed, a world where its action manifests itself, in one way or another, in opposition to the evil in which this world remains. Now the apostles saw the Kingdom from within, as it will be when the world is completely transformed and renewed. Such an experience of abiding in the triumphant Kingdom could not pass without a trace, and Peter's confession may have become its result (vv. 18-20).

Then Jesus warns His disciples that before the victory of the Kingdom, which they had already partly had occasion to see, becomes complete, He Himself will have to pass through the cross, and those who follow Him will have to share that cross with Him (vv. 21-27). Thus, by giving His disciples a share in the Kingdom, Jesus at the same time tells them about the price of the Kingdom. About the price of the world's transformation and its deliverance from the evil into which the fall plunged it.

There can hardly be any doubt that the miraculous feeding of the many-thousand-person crowd with five loaves and two fish was yet another...

There can hardly be any doubt that the miraculous feeding of the many-thousand-person crowd with five loaves and two fish was yet another of the many manifestations of the Kingdom mentioned in the Gospel. It was a manifestation that neither the people gathered to listen to Jesus nor the apostles expected at all: it is no accident that the disciples asked Jesus whether they should go and buy bread for all the multitude of people around Him. But He acts differently, letting not only the apostles but everyone present see what the Kingdom is, where nature is completely subject to the spirit.

But in order to feel the breath of the Kingdom, one had to enter this Kingdom. Of course, the easiest way to enter it was to hold, figuratively and sometimes even literally, the hand of Jesus. Yet He, as we can see, wants those who are walking to form a spiritual chain whose participants can also hold on to one another. Apparently it is precisely for this purpose that He tells the disciples to seat the people in groups of fifty.

It should be noted that in Judaism the number ten, and numbers that are multiples of ten, generally have special meaning. The point is that ten people, more precisely, ten men who have reached religious adulthood, are enough to form a prayer assembly, to organize a community that will be considered a synagogue. And Jesus is clearly not simply organizing the crowd at random; He is turning it into a fellowship based on separate communities of fifty people each.

This appears to be the very form that, according to the Savior's design, the Kingdom was to take in our transforming but not yet transformed world: it was to become a collection of communities, communities including those who seek the Kingdom and those who have already managed to share in its life. In this way the spiritual chain of those seeking salvation and the Kingdom was to take shape and grow. But it was needed not only to help those seeking the Kingdom, but also so that the Kingdom itself would receive the form of its existence in our transforming world, not yet transformed to the end. A form that would allow it to grow, including ever new people, conquering ever new hearts.

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