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.

Paul draws attention to the fact that the Christian's life is directly connected with the life and person of Christ Himself, "hidden in Christ," as the apostle calls it. This is understandable: the Kingdom itself is inseparable from the relationships that bind the Son with the Father, and still more is the life of each individual Christian inseparable from them. This life is visible to the world to the extent that the Kingdom is visible to it at all, and the Kingdom opens to the world as the world is transformed. To the extent that the world is transformed, the life of the Kingdom, and therefore the life of its inhabitants, becomes visible to it; to the extent that it still remains untransformed, that life remains unknown to it. But on the day of the world's complete transformation and the Savior's return, everything that was previously invisible will become visible and plain to all, so that nothing hidden from the world will remain.

However, in order for the life of a particular Christian to be full, it must not be reduced merely to passive abiding in the Kingdom, in the space of the relationships that bind the Father and the Son. In any case, passive abiding in the Kingdom is scarcely possible at all, since the Kingdom itself exists only in continuous dynamism, insofar as every relationship is always dynamic and can exist only by being constantly renewed. But besides this external dynamism, the Christian's life must also necessarily contain an internal one, connected with spiritual renewal and the transformation of the Christian's own human nature. After full transformation, every person's nature must become the same as the Savior's human nature became after His Resurrection. But transformation is not a one-time act; it is a process connected with the person of the Savior Himself, with His life, and with the process by which the Kingdom enters the world.

The completion of the Christian's path, and therefore of the transformation of his human nature, coincides with the completion of the transformation of all the rest of nature, of all creation. And of course this path is not limited to the bounds of a person's earthly life, but continues after that life is finished. Yet it begins at the present, earthly stage of the path, and Paul describes it figuratively as a person's "stripping off" his former nature and "putting on" a new one, corresponding to the spiritual state that abiding in the Kingdom presupposes. Of course, a change in a person's physical nature is impossible at the present stage of the path, but a change in the person's psychic, soul nature is entirely possible. This is what the apostle reminds the recipients of his letter about, calling them to exclude from their life sexual immorality in all its forms, impurity, greed, anger, and everything else that is characteristic of human psychic nature in its fallen state. And if they succeed in this, then they will have taken the first step on the path toward the complete transformation of their nature, and therefore toward the fullness of the life of the Kingdom.

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.