Today's reading tells us about Peter's confession, which is preceded by Jesus' conversations with the Pharisees about signs and with the disciples about the "leaven of the Pharisees and Sadducees." It concludes with a description of Peter's conversation with Jesus, during which...
Today's reading tells us about Peter's confession (vv. 13-20), which is preceded by Jesus' conversations with the Pharisees about signs (vv. 1-4) and with the disciples about the "leaven of the Pharisees and Sadducees" (vv. 5-12). It concludes with a description of Peter's conversation with Jesus, during which Jesus speaks rather sharply about His disciple (vv. 21-28).
The central event here is Peter's confession: he recognizes in Jesus the Messiah, the Christ promised by God, while the people considered Him a prophet (vv. 14-16). And then Jesus, confirming Peter's conclusion, says that he could understand this only through revelation from God (v. 17).
It would seem that the Messiah was expected not only by Jesus' disciples: in Gospel times, messianic expectation among the Jewish people was very intense. But the point is that Jesus least of all resembled the Messiah whom both the people and the learned rabbis expected. The people expected a Messiah-king who would free Judea from Roman rule; the learned rabbis and theologian-scribes wanted to see a Messiah who matched their theological theories. It is no accident that the Pharisees and Sadducees ask Jesus to show them one of those messianic signs by which, according to their own concepts, the Messiah alone could be recognized. And Jesus refuses - not, of course, because it was difficult for Him, but because He did not want to fit into any theological concept and had no intention of conforming to anyone's ideas. Accepting such a Messiah, one who matched no generally accepted norms or views, and in whom the majority were ready to see an ungodly man and a violator of the Torah rather than the Messiah, was truly possible only by revelation.
Soon after this, it was time for Peter and the other disciples to learn about the cross and the Resurrection (v. 21), and then it turned out that this knowledge was unbearable for a person. It was still possible to accept a persecuted and suffering Messiah, especially since the image of the suffering Messiah was well known to every believing Jew from the book of Isaiah. But to accept His complete defeat was utterly unthinkable, and death on the cross was perceived by Peter and the other apostles only as defeat. The reality of resurrection in general, and of Christ's Resurrection in particular, was still only a distant prospect for them, so that even when He had risen, they still could not fully believe it for a long time.
It is no surprise that Peter cannot come to terms with the thought that the Teacher's death is inevitable (v. 22). But Jesus is uncompromising here as well: one cannot stop halfway; one cannot accept the Messiah and refuse His path. A person who acts this way turns from a disciple into an adversary (v. 23). There is only one road into the Kingdom (vv. 24-27), and one can arrive there only by walking it to the end.
9
9:14 Mat 10:10
9:15 It were better for me to die than - To give occasion to them that seek occasion against me, Co2 11:12.
9:17 Willingly - He seems to mean, without receiving anything. St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, and yet have received a maintenance from the Corinthians. But if he had received anything from them, he would have termed it preaching unwillingly. And so, in the next verse, another might have used that power without abusing it. But his own using it at all, he would have termed abusing it. A dispensation is intrusted to me - Therefore I dare not refrain.
9:18 What then is my reward - That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power which I have in preaching the gospel.