This week's Icebreaker: Your name, a nickname of yours, and the first person you call with gossip.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 16:13-20)
The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• In this reading Jesus is called “Son of Man,” “Son of the Living God,” and “Messiah.” Do any of these titles appeal to you more than the others? What title would you give to Jesus?

• The Church often cites verse 18 as the root of the establishment and leadership role of the Catholic Church. Do you think that’s valid? Do you think the Church as it has become today is what Jesus was intending when he made this statement to Peter?

• This is a “turning point”* moment for the disciples, who are realizing for the first time that Jesus is the Messiah. Have you had “turning point” moments in your life, when you understood Jesus in a new way?

• Who do you say that Jesus is? Who does Jesus say that you are?

• What does your parish or faith community tell the world about who Jesus is?

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“The Church only gives us half of the story in stopping at verse 20 of this passage from Matthew. The whole story is that, after having exalted Peter with a new title and the promise of new responsibilities, Jesus also rebukes Peter when the latter would not hear of suffering in the role of the Messiah and in his own role as the agent of that Messiah. Verses 21-23 make the story complete: The Messiah must die in order to fulfill his mission. Peter will not hear it. So, Jesus says to him, "Get in line behind me, my agent; do not be a rock over which people will stumble.” **

“I think that many people have a hard time accepting that Jesus built and continues to build the church upon sinful human beings. They keep looking for that perfect church. A perfect church doesn't need Jesus. (The same might be said for those who are seeking a perfect pastor.) We might ask: "What congregation in their right mind would want Peter as their pastor?" Most of the time when he spoke, he said the wrong things. Jesus even called him "satan!" He publicly denied knowing Jesus three times. Yet, he is the foundation Jesus is building his church on. Couldn't Jesus have picked someone better -- like pious me?”***

“Whatever Jesus reveals is what God reveals. Whatever God reveals is what Jesus reveals. Peter and the disciples receive God’s revelation through their experiences of this Messiah. To the extent that the church is built on “this rock” (whether the rock refers to Peter himself, or to the words of his confession, or to something else), it is worth naming the means through which we experience the revelatory power of God. How might [Catholics] help others to see and know God in Christ at work in the world? How might the church model the truth of Peter’s confession to others? What kinds of “experiences of Jesus” do we share? How do we share and embody the words of Peter’s confession?”
www.workingpreacher.org/preaching.aspx?commentary_id=4557

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The other readings this Sunday: 

Isaiah 22:19-23 — God exercises his authority, removing one leader and replacing him with another.
Romans 11:33-36 — Paul reminds us that God is beyond our understanding, that no one can claim to have figured out the mind of God.
Matthew 116:13-20 — Peter is given authority on the basis of his act of faith.

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

* https://www.tarsus.ie/resources/000-PDFs/OT21A20.pdf
** https://www.portlanddiocese.org/sites/default/files/files/Echoing%20-%20Cycle%20A%20-%20Twenty-First%20Sunday%20of%20Ordinary%20Time.pdf
*** http://www.crossmarks.com/brian/matt16x13.htm 

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Background Notes:

This story is Matthew’s version of Mark 8:27-30. There is a parallel version in Luke 9:18-20 (a typically different reception of the same tradition can be found in John 6:66-68). It is clear across the New Testament that Peter was a key figure in the early church—all four Gospels, the letters of Paul and the Acts of the Apostles assure us of this. The foundation for this role is not simply in the call of Jesus or in resurrection appearances to Peter, but in his confession of Jesus’ identity in the scene at Caesarea Philippi. The “Petrine office” of the bishop of Rome finds its theological grounding in vv. 18-19.*

In our text, Peter gives an orthodox understanding of who Jesus is; but, in the following verses (the text for next week,) it is clear that Peter doesn't properly understand what Jesus, the Messiah, is todo.***

Verse 13 “Son of Man” is a regular expression the Old Testament and can refer to any human being. However, in Dan 7:13 the term gets a special meaning as agent of salvation. This special meaning lies behind Jesus’ special use of the term throughout his ministry.*

Verses 13, 15 The phrase "Son of Man" could be an eschatological title or it could simply be a way of saying, "This (human) person" as it is used in Ezekiel. The first question could be an impersonal, "Who are the people saying that this person is?" The second question is personal with "you" emphasized, "You, who are you saying that I am?"

The disciples' answer in Matthew adds "Jeremiah." Matthew is the only NT book that mentions Jeremiah (2:17; 27:9). Perhaps he was a favorite scripture in Matthew's community.***

Verse 14 The expectation that “one of the prophets” would come back is based on Deuteronomy 18:15, in a reference to Moses.*

The expectation that Elijah would return to usher in final salvation is based on Malachi 4:4-5.*

Verse 16 “Son of God” or even “child of God” may be said of every Israelite, man or woman, on account of the covenant. However, there is a special use of Son of God in a higher sense is found early in the New Testament, and reflects Jesus’ own relationship with God (Abba, father).*

The expectation that there would be an anointed agent of salvation (messiah / Christ) is not really present in the Old Testament, but it is found in the books between the OT and the NT, such as the Psalms of Solomon and the Dead Sea Scrolls. These documents are not part of the Bible; nevertheless, they help us enormously in understanding the hopes of some Jews in the early first century.*

Peter calls Jesus Son of God. “You are the Messiah, the Son of the living God." This title is not used by Jesus when referring to himself. But it is the title given him by those who acknowledge his origins and his role. The demons call him Son of God (Matthew 8:29). The disciples too (Matthew 14:33). Finally, the Roman soldiers at the foot of the cross (Matthew 27:54). The Jewish authorities and the crowd use the title only when they want to mock him (Matthew 27:40 and 43).**

Verse 17 “Flesh and blood” is a Semitic expression meaning frail humanity.*

Verse 18 “Rock” is a regular image in the Psalms for God’s strength.*

The real message of this Gospel has nothing to do with establishing the pope as almighty on earth.Peter, representing all community leaders in Matthew’s assembly, must be a sure guide, a firm and staunch believer in Jesus and not a scandal or an occasion of sin for the rest of the faithful. His faith will be the foundation upon which rests the faith of the community. His willingness to die with Jesus must be the example given to all who believe in Jesus. **

Verse 20 “Son of Man:” It is a title that derives from the Book of Daniel, where a human being is designated as representative of all that is human. "Son of” in Semitic languages means “the ultimate of that kind.” Son of Man would seem to mean He who represents the whole human race before God.**

This week's Icebreaker: Your name, how you feel about camping, and an “aha” moment you experienced.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 17:1-9)
The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• Scholars argue about what Jesus knew about His own identity, and about His fate. What do you think Jesus learned about Himself in His conversation with Moses and Elijah?

•  Why wouldn’t Jesus let Peter, James and John stay on the mountaintop?

•  Why did Jesus tell his friends not to tell anyone about what happened?

•  Have you had an experience that led you to see God in a new way? What happened, and what changed as a result of that experience?

•  Peter wants to do something. Does your encounter with Jesus make you want to do something? How does God respond to Peter’s inclination to get busy?

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“This is the first time the "inner three" are set apart in Matthew. The next time Jesus takes them with him is in the Garden of Gethsemane (26:37). The three who behold his heavenly glory also see his earthly agony [Hare, Matthew, p. 201]. In both cases, they, especially Peter, respond poorly. On the mountain Peter wants to build booths, and God has to interrupt his plans as we will see. In the Garden Jesus tells them to stay awake and pray, but they fall asleep three times. If these are the "crème of the disciples," perhaps there is hope for us who might fall asleep during devotions or react poorly to situations in the church or life. “***

Jesus ends with a line that to me was always a disappointment: don’t tell anybody about what just happened. He might be saying, “Don’t tell this story to someone else, because they’ll think they understand it just by hearing about it.” Religious experience has to be experienced firsthand. We can’t believe it because someone else talked about it. Sooner or later, we have to go to our own mountaintop. We have to have our own transfiguration, and we have to walk down the mountaintop into the ordinary world, on the path of suffering, and the path of love—which are, in the end, the same. –Richard Rohr

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The other readings this Sunday: 

Genesis 12: 1-4a The call of Abraham

Psalm 33 “Lord, let your mercy fall upon us, as we place our trust in you.”

2 Timothy 1:8b-10 “Bear your share of hardship for the gospel”

Pastoral Patterns, Spring 2019-2020

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

* www.tarsus.ie/page-72/page-95/ 

**www.crossmarks.com/brian/matt17x1.htm 

Recommended sermon on Transfiguration:

www.bu.edu/chapel/av/podcasts/sundayservices/sermon/Sermon022320.mp3 

visit www.margomorin.com LUX: The Podcast www.anchor.fm/luxthepodcast

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Background Notes:

The account of the Transfiguration can be found in Mark 9:2-8, Luke 9:28-36 and here in Matthew. It is also mentioned in 2 Peter 1:16-18. The Transfiguration account recalls the Baptism of Jesus and, in a way, looks forward to the prayer in Gethsemane. In this Gospel, Peter has just made a profound confession of faith (16:16) and so, he is “on the right track.” Nevertheless, the place of suffering in the identity of Jesus as Messiah still continues to elude him.

The continuation of the story in vv. 10-23 is essential for our appreciation of what Matthew is trying to teach here.* 

This is an “epiphany”, an appearance or revelation of a divine person. Matthew, Mark and Luke tell the same basic story, which is one of transformation in prayer, a mystical moment, in which some of the disciples are involved. It bridges the time between the Baptism and the Resurrection.

After that basic account, each writer shapes the story for his own particular goals. In Mark, it is to encourage the disciples on the way of the Cross. In Luke, it is a moment of prayer, marking the departure of Moses and Elijah.

Our Gospel, Matthew, invests the story with apocalyptic language (transfigured, face shone like the sun, dazzling white, touched), thus letting the reader know that Jesus is of ultimate significance in God’s plan for human history and so also for us.

Matthew recounts the Transfiguration as an apocalyptic vision, one of those “moments” of transcendence and transformation, never to be forgotten. *

Verse 1 The number “six” comes from [Exodus 24:15–18] ; Peter, James and John [are often] feature[d] together in the Gospels (call, Transfiguration, discipleship dispute, Gethsemane).

No purpose is given for the journey (unlike in Luke). The mountain is the symbolic place of encounter with God, especially in the Mosaic traditions.*

Other scholars suggest: "The festival of Tabernacles or Booths comes six days after the Day of Atonement in the fall of the year at the beginning of the rainy season, .... But perhaps after six days is simply intended to focus attention on the fact that the transfiguration occurred on the seventh or climactic day."**

Verse 2 Matthew tells us that Jesus' face shown like the sun. This part of the transfiguration is not recorded in Mark (although a similar phrase is in Luke 9:29). Moses had a shining face after his encounter with God (Exodus 34:29-35). Matthew emphasizes the "Moses connection".**

Verse 3 Moses and Elijah represent the Law and the Prophets, and thus are symbolic of continuity and fulfilment. In Jewish tradition, the end of time was to be marked by their return. *

Verse 3 Matthew puts "Moses" before "Elijah." The order is reversed in Mark. We are told that they are speaking with Jesus, but not the content of their speech, which is given in Luke 9:31. I've always wondered, how did they know it was Moses and Elijah? Did they have pictures of them hanging in their synagogues? Did they have their names over their pockets on their presumably white robes -- or perhaps their names were printed on the back, across their shoulders like football players? However they knew who they were, they represent the law and the prophets; and there were traditions about both that they had never died. There is a connection between Jesus and the Law and the Prophets, but the fact that the scene ends with "Jesus only" indicates his superiority over the others. **

Verse 4 Jesus is called “Lord” not “rabbi” as in Mark, because Peter believes.*

Verse 4 “Tents” hints at the feast of sukkot/Tabernacles.*

About Sukkot: www.en.wikipedia.org/wiki/Sukkot 

Verses 7 Everybody who is anybody in the Bible is told not to be afraid! Jesus touches them — a detail only in Matthew.*

BONUS: actual film footage of the transfiguration 

This week's Icebreaker: Your name, best sandwich you ever had (in detail).

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 13:24-43)
The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• Jesus is pretty specific here, as to the fate of the “weeds.” Does this sound like Jesus as you know him?

• What is your reaction towards the evil that you see in the world and in yourself? Is it the reaction of the servants or that of the owner?*

• In what ways do you consider yourself to be a “seed” sown by the Lord in that place where you live? Have you been given by the Lord to this family, to this parish, to this particular place where you work, so that you will become like a mustard tree or like yeast in the leaven? **

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“I find it encouraging that God does not judge nor exclude anyone until the very end, when all have been given an adequate chance to change and to grow. Would that the Church today could be as tolerant; would that all the members of the Church, the mighty and the humble too, allowed others to be themselves, calling all to renewal and to spiritual growth through repentance and conversion, rather than through condemnation and excommunication.“ **

“Jesus' parable makes clear that any attempt to root out the weeds will only do more damage to the crop. This has played out far too many times in congregations and denominations, with some determined to root out anyone who does not agree with the "right" interpretation of Scripture, liturgical practice, or stand on a particular issue. There are also those who pronounce judgment on people outside the church -- on people of other faiths, for instance - declaring them to be destined for eternal damnation. Whether judgment is focused within the church or without, it does serious damage to the church and its mission.” www.workingpreacher.org/preaching.aspx?commentary_id=979 

“The reality of the Reign and its growth, as described by Jesus, place us before the mystery of God whose thoughts are not our thoughts. We confuse royalty and force, and impositions, and triumphalism. We like things done on a grand scale. We see success as an undertaking praised and involving many people. However, these are temptations which seduce even the community, and instead of serving the Reign, the community finds itself opposing it. God, on His part, prefers to advance His plan through small, poor and insignificant things and while we are always in a hurry to complete our plans, God waits with great patience and forbearance.“ https://ocarm.org/en/content/lectio/lectio-divina-16th-sunday-ordinary-time 

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The other readings this Sunday: 

https://bible.usccb.org/bible/readings/072323.cfm 

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

* https://ocarm.org/en/content/lectio/lectio-divina-16th-sunday-ordinary-time 

**www.portlanddiocese.org/sites/default/files/files/Echoing%20Cycle%20A%20Sixteenth%20Sunday%20of%20Ordinary%20Time(2).pdf 

*** http://montreal.anglican.org/comments/archive/apr16l.shtml

LUX: The Podcast https://podcasters.spotify.com/pod/show/luxthepodcast 

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Background Notes:

Matthew presents the teachings of Jesus in five major discourses. We are in the midst of the Third Discourse: Teaching in Parables (Chapter 13). Three parables (Wheat Among Weeds, Mustard Seed, Yeast in the Leaven) are given to us today. **

There are no real parallels to this passage. [One scholar] suggests that it is Matthew’s rewriting of Mark 4:26-29. ***

According to William Barclay, parables
(1) make a truth concrete by turning it into a picture,
(2)begin from here and now to lead to then and there,
(3) compel our interest by the storytelling technique,
(4) give the listener a flash of truth,
(5) place responsibility for accepting the truth squarely on the shoulders of the listener. That is why Jesus can say that those who have closed their hearts to his message will not be able to hear and be saved. A parable reveals the truth to those who seek it and conceals the truth from those who reject it (vv. 34-35). **

Verse 24: “someone”: i.e. a householder who has slaves. In v. 27, the slaves are scandalized that there are weeds, because they trust the householder/farmer! ***

Verses 24-30: The Parable of the Wheat and the Weeds is addressed by Jesus to the Pharisees who hold themselves separate from sinners so as not to be contaminated by them. Matthew wants the Church of his day to hear that they should not judge those whom they may consider unworthy: Gentiles, weak-willed members, women, and other socially unacceptable persons. **

Verse 30: According to Leviticus 19:19 the sowing of the weeds renders the whole field ritually impure. Simply gathering the weeds (as suggested by the slaves) would not be enough to right the wrong. Jesus’ story would therefore grab the attention of the crowd.***

Verses 36-43 Many scholars deduce that the explanation of the parable is not from Jesus, but from the evangelist who changes the original sense of the parable. While Jesus meant to correct the messianic impatience of his contemporaries, Matthew addresses lukewarm Christians and exhorts them, almost threatens them, with God’s judgement. However, the parable and the explanation are part of the canonical text and, therefore, both should be considered because both contain the Word of God addressed to us today. *

Verse 38: “world”: The Greek word is kosmos, meaning humanity. *** This passage contrasts with Paul’s view that the Christian community should be made up only of saints. From this parable alone, it may seem that evil should be allowed free reign in the Church – because God will handle it later. ***

This week's Icebreaker: Your name, your favorite fruit, and a storybook you remember from your childhood.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 13:1-23)
The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• In the parable of the sower, which image best represents your openness to God’s word in your life right now? Does God’s word land on a pathway? On rocky ground? In thorns? In good soil?

• How effective has the word of God been in your life as a Christian? Have you heard the word of salvation in Christ Jesus spoken to you personally? How has that word come to you? ***

• What obstacles and impediments are there to God’s word today in the particular world in which you live? ... What can you do to make the soil of your life more receptive to God’s word?***

• Do you hear the word of God effectively proclaimed by [our parish]? In what ways does the community facilitate the hearing of the word? In what ways does the community stand in the way of your hearing the word? What can you do to improve the situation?***

 ______________________________________________________________________________________________________“I think that ‘parable’ is an art-form that creates an ‘event’ between the life in the story and the life of the reader. Parables are created, I think, not to be studied and interpreted so much as to be experienced.”****

“All these wasted seeds seem to go against our ideas of effective and efficient ministry. How many farmers today would sow seed as the sower did in the parable? None that I know of. It's just not efficient or effective. Too much is wasted. How does this challenge our understanding of being faithful in our ministries, our stewardship, our evangelism, our service, our worship? Should we be ‘wasting’ baptism on children whose parents probably won't be back at church until they want another child baptized? Should we distribute the forgiveness of sins through Christ's body and blood in bread and wine to everyone who comes forward? Might we be ‘wasting’ some of God's grace on unrepentant sinners? Should we be mailing newsletters to people who probably don't read them? Should we distribute fliers or go door to door, knowing that much of the paper and work will be wasted?”****

“The willingness to make mistakes, to waste time and energy is part of the creative process. Such creativity may result in a wonderful breakthrough or new product, etc. Why is it that so many people in the church, which is to be centered on forgiveness, find it so difficult to risk making a mistake -- for the sake of the gospel?” ****

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The other readings this Sunday: 

https://bible.usccb.org/bible/readings/071220.cfm 

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

* www.tarsus.ie/resources/000-PDFs/OT15A20.pdf 

** Workbook for Lectors, Gospel Readers, and Proclaimers of the Word 2020 LTP pg. 212-213 

*** www.portlanddiocese.org/sites/default/files/files/Echoing%20-%20Cycle%20A%20-%20Fifteen%20Sunday%20of%20Ordinary%20Time.pdf 

**** www.crossmarks.com/brian/matt13x1.htm 

***** http://montreal.anglican.org/comments/archive/apr15l.shtml 

LUX: The Podcast https://podcasters.spotify.com/pod/show/luxthepodcast 

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Background Notes:

The Gospel unfolds in three parts: the telling of the parable of the sower (MT 13:1-9); an explanation of why Jesus teaches in parables (13:10-17); and the interpretation of the parable (13:18-23). Key to understanding this passage is the significance of “bearing fruit” in Matthew’s Gospel; namely, fruit is what one brings to the final judgment as evidence that he or she is Jesus’ disciple. **

Such elements of ambiguity are typical of Jesus’ parables. They make it easy for their listeners, whose situations and experiences are unique, to apply the parables to their life. For this reason, parables should not be summed up in a one-size-fits-all message which, was the biblical scholar John R. Donahue puts it, “reduces the Good News to good advice.” The parable of the sower intends to disturb all who hear it and challenges them to discern whichdescription of “those who hear the word” best describes their life as Jesus’ disciple.**

We come to our text for this week noting that the lectionary has entirely omitted Matthew 12. This is a critical omission because it appears that the material in Matthew 13:1-23, the Parable of the Sower along with its explanations, is Jesus' response to the events that have taken place in chapter 12.**** (citing Richard Jensen in Preaching Matthew's Gospel)

The parallels are Mark 4:1-20; Luke 8:4-15.****

Verse 3: “parables”: Parables are stories drawn from everyday life which convey a spiritual meaning. Jesus used this technique because:

• Vivid (and sometimes humourous) images made his teaching easy to remember.

• The stories caused people to think about what he said, to reflect on it.

• The stories prompted those present to declare for or against his message.

• By teaching by analogy (or metaphor), he probably reduced hostility to him.*****

Verse 8 In spite of everything, the kingdom will flourish to an amazing degree. *

Verse 9 Given that we all have ears, this means every one! This forces each listener to ask, “Will I be part of the eschatological harvest?” *

Verse 10 “To them” is quite revealing—already a them/us setting is presumed. *

Verse 13: Jesus sees this situation as a fulfilment of Isaiah 6:9-10. He quotes these verses, from Isaiah’s commissioning as God’s messenger, in vv. 14-15. (His words are from the Septuagint translation.) Isaiah is told by God that however stubborn the people are, he must tell them God’s word. In the early centuries of the Church, Christians used these verses from Isaiah to explain Israel’s rejection of the gospel. See also Romans 9-11 (the relationship of Judaism to oneness with God obtained through faith in Christ). The verses from Isaiah are alsoquoted in John 12:40 and Acts 28:26-27 (Paul in Rome).*****

Verse 16 This is aimed directly at the Matthean community. *

This week's Icebreaker: Your name, the heaviest thing in your house, and how you like your eggs.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 11:25-32)
The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• Do you find that being a follower of Jesus is light/easy? Or more of a burden? Jesus says his yoke is easy and his burden is light. Do you believe that?

• Most preachers who speak on this Gospel focus on the second part. Do you think this is the most important part of this reading? How do the first part (about knowing God and the Son) and the second part (about being given rest) related to each other?

• What are the burdens which you need to have lifted from your shoulders? What role does Jesus have in lifting those burdens?**

• What are some of the burdens that the Church should be helping to lift from the shoulders of humanity?

• Do you see your parish doing any of the lifting?**

 _______________________________________________________________________________________________________“I heard about a minister who was at a conference in Las Vegas, and between sessions he went for a walk on the strip. Another man, passing by, asked him “have you accepted Jesus as your Lord and Savior?” and the minister said “I have, and to be honest with you, it’s really been kind of a pain in the neck!” -MM

“When we make religion a matter of following rigid rules, we essentially make ourselves the measure of all things spiritual. That’s an incredible burden to bear. It’s bad enough when we define religion by rigid rules; but when we make ourselves the measure of godliness, that’s a heavy burden indeed. But in response, Jesus announced that he had come to set people free from their burdens. He came to free the people who, no matter how hard they tried, could never live up to the rigid requirements of the religious perfectionists.“(source) 

“People of prayer do not go around bent to the ground with the weight of life. They may be in deep pain and afflicted with many sufferings, but they are at peace in the love of Christ, and radiant with joy that Christ is their Savior.”**

“Life isn’t supposed to be so hard. What if I told you all this time, Jesus was really saying He took all of our problems, He carried all of our struggles, bore all of our sins so we could live a life in perfect harmony? What if I told you this life is a gift? Would you believe me?”(source)

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The other readings this Sunday: 

https://bible.usccb.org/bible/readings/070923.cfm 

Pray for the intentions and needs of the people in your group and close in prayer. 

__________________________________________________________________________

Re/sources:

* www.tarsus.ie/resources/000-PDFs/OT14A20.pdf

** www.portlanddiocese.org/sites/default/files/files/Echoing%20-%20Cycle%20A%20-%20Fourteenth%20Sunday%20of%20Ordinary%20Time.pdf

LUX: The Podcast www.anchor.fm/luxthepodcast

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Background Notes:

The yoke of which Jesus speaks is a powerful symbol throughout the Jewish Scriptures. Those who serve under the king are under the yoke (1 Kings 12:4) or under a foreign power (Isaiah 14:25). The yoke can be a friendly and facilitating situation or it can be a handicap. The rabbis refer to the Law as a blessing that gives rest and reward (Sirach 6:24-25). But to the poor, a yoke is hardly a blessing. Jesus will himself lift the burdens of those who have been under an unfriendly yoke. Not only is Jesus willing to lift our burdens, but he himself is the one who embodies and personifies what it means to be “gentle and humble of heart.” He does not lay any new burdens except that we love one another.

What is a yoke? It’s a wooden truss that makes it easier to carry a heavy load by distributing the weight across a wider part of the body or by allowing the weight to be shared by two or more people or animals. In the picture at this link, the woman is able to carry the heavy water more easily with the weight distributed across her shoulders rather than in her hands. The load is eased by involving more parts of the body. Yokes are also used to join two animals and help them work together in pulling a load. (source)

Verse 27 This is the verse which most resembles the Fourth Gospel. If it goes back to the historical Jesus—and it may very well—it signals an important moment in his own developing self-awareness. The word apokalyptō is used here literally, unveiling or revelation. Cf. Moses knowledge of God in Num 12:8; Ex 33:12-23; Sir 45:1-5.

Cf. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.” (Matt 28:18–20) *

Verse 28 This verse has had enormous appeal in the spiritual tradition, understandably. The word “rest” is synonymous with salvation (cf. Heb. 3:11; 4:1, 3, 5, 10–11; Rev. 14:13). Contrast: They tie up heavy burdens, hard to bear, and lay them on the shoulders of others. (Matthew 23:4) *

Verse 29 Jesus echoes rabbinic tradition here, with the added nuance that his teaching is less “scrupulous” but existentially more challenging.*

Verse 30 Easy/light because he had made it so for us. In Jewish tradition, the “yoke” of the Law was always considered a grace. cf. So that one may first accept upon himself the yoke of the kingdom of heaven and afterwards may accept the yoke of the commandments. (Mishnah, Ber 2:2). * Later in Matthew, Jesus chastises the scribes and Pharisees because "they tie up heavy burdens (fortion), hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them" (23:4). The heavy burden they lay on the people is not the law per se; it is rather their particular interpretation and practice of the law, which, for instance, excludes from meals the ritually unclean (9:10-13), places restrictions on the Sabbath that ignore human need (12:1-14), is zealous about tithing mint, dill, and cummin, but neglects the "weightier matters of the law: justice and mercy and faith" (23:23). (source)

This week's Icebreaker: the parent you look the most like, and something you’re afraid of.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (MT 10:37-42)

The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• Which line of this reading do you think is the most important? What words state the utmost point of this reading?

• Does the thought of sharing your faith with others make you feel afraid? What does Jesus have to say about that in this reading?

• Jesus does not promise to protect us from suffering or persecution when we share the Good News. So, why do it?

• What does Jesus mean here when he says he will deny, before His heavenly father, anyone who denies Him?

• Does the opportunity to share your faith come up in your everyday life?

• Jesus uses sparrows as examples of things that are cheap and easy to come by. What analogy could work in today’s world?

 _______________________________________________________________________________________________________“God’s Providence can be similar to destiny, but it is something different. Think of the sparrows which fall to the ground. It is not God who throws them down, but when they fall the Father is there. It is not God who sends sickness, but when people become ill, the Father is there with them. Our things belong to Him. Solitude, which frequently presses on us, is not abandonment."   (source)

“The violence we see around us may be frightening, but it is also a sign that the Gospel is doing its work in culture, slowly but surely eroding the false peace built on the sacrifice of the innocent. We will never be able to go back again. Only movement forward to positive mimesis,to Jesus' rejection of violence, can bring peace now. The ground is being prepared for the seeds of peace. We have only to sow them.” (source) 

"That which is covered is not reserved for few but it is simply kept waiting to be manifested. There is a time to keep hidden and a time to make manifest, as Qoheleth would say... to know how to keep the truth in the secret of the days that go by: this is what forges the credibility of the manifestation. A seed cannot be thrown into the air, it is put into the furrow of the heart, it is left to itself while it is transformed in dying, and it is attentively followed until it germinates and comes to light, until the spike is ripe and ready to be harvested. Every word of God requires that it pass through the furrow of one’s own history in order to bear abundant fruit in due time.”  (source)

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The other readings this Sunday: 

http://www.usccb.org/bible/readings/062120.cfm 

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

*https://www.tarsus.ie/resources/000-PDFs/OT12A20.pdf

others are cited in the text.

LUX: The Podcast www.anchor.fm/luxthepodcast

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Background Notes:

The reader will notice that three times Matthew says not to be afraid. There is an enormous background to this in the Bible. Statistics (as we know!) are not everything. Nevertheless, the admonition not be afraid occurs at least seventy times across the whole Bible. Just to notice only the book of Genesis: Gen 15:1; 21:17; 26:24; 35:17; 43:23; 46:3; 50:19. Everybody who is anybody is told at some point not to be afraid. One may conclude immediately that there was good reason to be afraid — some kind of opposition or threat or harassment. With equal force, an unconditional reassurance is given. Both realities are constantly present. *

Verse 26 These verses follow on from vv. 17-25, which portrayed the opposition to be expected. As noted, the general admonition not be afraid is regular and in this text is expressly used against rejection and even persecution. The word for “revealed” is from the verb apocalyptō, suggesting an eschatological or end-time vindication. Finally, the teaching is expressed using the parallelism of Hebrew poetry and may very well go back to Jesus himself. *

Verse 27 Here Matthew reformulated positively what the previous verse expressed negatively. Perhaps we are meant to think of the nocturnal meetings of the Matthean community. In no way is this religion (must less its proclamation) a private matter!!*

Verse 28 With this verse, Matthew addresses the question of martyrdom. Perhaps surprisingly, in contrast to the Lucan version above, Matthew uses the Hellenistic categories of body and soul. Without going down the route of a separation of body and soul, the evangelist’s point is clear: human agents cannot destroy the life from God within. Hell is “gehenna”, a valley running south south-west of Jerusalem. It was notorious for the cult of Baal and Moloch. In the first century AD, it became a metaphor for the place of judgment by fire for all evil people, that is, hell.*

Verse 29 Matthew is not trying to frighten people into conviction or action; instead, the teaching of v. 28 leads to a renewed trust in the Father. A penny is literally an assarion, a very small Roman copper coin. Its value was one-sixteenth of a denarius or less than 30 minutes wages. Sparrow s we re the cheapest edible bird and yet God has each one in view. *

Verse 29 In case you ever time travel to 1st century Israel, you may need to know the exchange rate: An assarium is worth a tenth of a drachma. However, Luke 12:6 says one can get five sparrows for two assaria, so his market must have had a slightly greater supply of sparrows. (source)

Verse 31 The summary repeats the injunction not to be afraid. There must be some level of wit intended in 31b. To be worth more than many sparrows is, we may hope, a class of understatement! *

The gospel reading for his week is poignantly timed. In the first week after Pentecost and Trinity Sunday we are pointed to another consequence of being possessed by the Spirit: persecution. Persecution so bad that Jesus says "Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword." (Matt 10:34) Matthew's people lived in terrible times. (source)

This week's Icebreaker: your first job, and the farthest you’ve ever walked.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of Matthew (JN 6:51-58)

The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• “Jesus’ heart was moved with pity for them;“ who might Jesus be so moved by today?

•  Does Jesus call us to “go out?” Are we supposed to be able to cure and drive out demons, etc?

•  “Do not go into pagan territory or enter a Samaritan town. Go rather to the lost sheep of the house of Israel.” What is Jesus trying to say here?

•  The disciples also are to "proclaim, (kerysso) saying: 'The kingdom of heaven is near'" (10:7). This is the same proclamation of Jesus (4:17) and of John the Baptist (3:1), but it lacks the "repent" of the earlier two proclamations! The disciples are never commanded to proclaim repentance. Is that significant?****

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“I find some irony in the second image. Jesus commands his disciples to "pray to the lord of the harvest  to send out laborers into his harvest" (10:38). The next thing we know, Jesus is sending out the disciples! Sometimes the answer to your prayer is, "You". A prayer can also be a prod.” ****

I don't know how many times members of congregations have expressed the desire to grow -- to increase their membership. They may even pray that God would give them more members. I wonder how often God's answer to their prayers is, "I've already prepared the harvest, but you have to go and bring it in"? I think that every resource I've read on evangelism state that the best and proven way to increase church membership is for the present members to go out and invite others to come. ****

That is what the church is to be about--serving the weak, healing the sick, cleansing the unclean. It is to be about bringing others into the practice of the kingdom, wherein all people are treated with respect and dignity, all tables are open, all people are lifted up, and all are called to higher purpose. **

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The other readings this Sunday: 

Exodus 19:2–6a God makes the Israelites a holy nation.
Psalm 100 “We are his people, the sheep of his flock.”
Romans 5:6–11 Through Christ we have received reconciliation.
-Pastoral Patterns Summer 2023 p 41

Pray for the intentions and needs of the people in your group and close in prayer. 

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Re/sources:

* www.holytextures.com/2011/05/matthew-9-35-10-8-9-23-year-a-pentecost-june-12-june-18-proper-6-

ordinary-11-sermon.html  (David Ewart)

** www.progressiveinvolvement.com/progressive_involvement/2020/06/pentecost-2-matthew-935-

108.html 

*** www.crossmarks.com/brian/matt9x35.htm (stoffregen)

LUX: The Podcast www.anchor.fm/luxthepodcast

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Verse 9:36: The "crowds" would be non-elite peasants, and they indeed would not have leaders. Not have anyone who took notice of their needs. Jesus then shifts the image from sheep without a shepherd, to a crop without harvesters. Note that Jesus sees the crowds as belonging to the Lord of the Harvest. They are not nobodies.*

Verse 9:36: Matthew... accents Jesus' emotional reaction to the condition of the sheep. "He was moved with the deepest compassion." The word is esplagnisthe, an exceptionally strong statement. The word is associated with the bowels, for heaven's sake. Jesus was moved to the depths of his being by the "skinned" or "mangled" condition--eskulmenoi--of the people, who are also being "thrown down" (ripto). ("Harrassed and helpless," as the NRSV puts it, seems a bit more tame than is indicated by these strong words of oppression.)**

What the people need is a mission! There may be a play on words here. In verse 35, Jesus is "healing every disease." The word translated as "healing" is therapeuon--which is, incidentally, where we get our word "therapy."**

Verse 37: "the harvest is plentiful." The word for "harvest" is therismos. The similarity in then sound of the two words therapeuon and therismos leads one to the thought that the "harvest"--the "gathering in"--is associated with healing. The harvest will indeed be therapeutic. Even more, the mission to participate in that harvest is likewise "healing."**

Verses 10:1-4. Jesus has been teaching, proclaiming, and curing; but he authorizes his disciples only to cure by giving them authority over the unclean spirits that are the source of illness.*

The fact that there are exactly 12 disciples - instead of 10 or 14 or whatever - is no doubt to parallel and symbolize the 12 tribes of Israel. Jesus is reaching out to all of Israel.*

Verses 2-4: The names listed here are the same as in the basic core of other lists: see Mark 3:16-19; Luke 6:14-16; Acts 1:13. However, there are differences in some of the less well-known figures.***

10:2: “first, Simon, ...”: For Peter’s primacy, see also 16:17-19.***

10:3: “Matthew the tax collector”: 9:9 tells of Matthew’s calling: “As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him”. ***

10:4: “Simon the Cananaean”: i.e. a nationalist. In Luke 6:15, he is called a zealot.***

10:4: “Judas Iscariot”: Iscariot may refer to Judas’ origin in Kerioth, a town west of the Dead Sea. On the other hand, the word may mean liar.***

Verses 5-6. Note the instruction here to not go outside of the people, Israel. The "lost sheep" is a reference to Matthew 9:36, and refers primarily to the poor and peasants who had no leaders. *

Verses 7-8. Here Jesus authorizes his followers to proclaim the Good News as well as to cure. Note that in this context, "proclaim" has the force of creating a new social order as when a King declares a new law. Jesus is not simply texting a juicy tidbit.*

Jesus then instructs them on how to live as itinerants, what to expect, and how to handle difficulties.

These teachings were important because his followers would only have known village life - relying on family and kin for sustenance - and would be totally unfamiliar with the social realities of being an "outsider."*

PDF of the Beta lesson for this Sunday's Gospel. https://drive.google.com/file/d/1vAuOk0GqbS5RQtzjO8A20qd5sIDHnsBU/view?usp=sharing 

This week's Icebreaker: the three most important things people should know about you.

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of John (JN 3:16-18)

16 For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. 17 For God did not send his Son into the world to condemn the world, but that the world might be saved through him. 18 Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God.

The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

•What, from this reading, speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• Which line of this reading do you think is the most important? What words state the utmost point of this reading?

• Could the story have ended here? Did Jesus have to die (especially the way He did) in order to fulfill His role as savior?

• What does this story tell us about the Trinity? Why was it chosen for this day?

• Which person of the Trinity do you interact with most? With whom do you relate to the best?

• Are there certain situations when you turn to one person of the Trinity over the others?

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“When reading, let us try to keep in mind and in our hearts that in this text God is the Father, the Son is Jesus and love is the Holy Spirit.”*

“To be more clear. The logic of John is NOT: If you believe, then God will love you and save you. God's salvation is not a reward for belief. Nor does God withhold God's love, forgiveness and salvation until we believe.” **

THE MUCH-MALIGNED doctrine of the Trinity is an assertion that, appearances to the contrary notwithstanding, there is only one God.  Father, Son, and Holy Spirit mean that the mystery beyond us, the mystery among us, and the mystery within us are all the same mystery. Thus the Trinity is a way of saying something about us and the way we experience God. 
The Trinity is also a way of saying something about God and the way he is within himself, i.e., God does not need the Creation in order to have something to love because within himself love happens. In other words, the love God is is love not as a noun but as a verb. This verb is reflexive as well as transitive.  -Frederick Buechner

The Triune God points to diversity. There are three distinct persons. The Father creates. The Son redeems. The Spirit sustains. It is not that one person reveals himself in three different ways, but that three persons reveal the one God in interrelated unity. The Trinity shows us that unity does not mean uniformity and diversity does not mean division. -Where Peter Is

The other readings this Sunday:
http://usccb.org/bible/readings/060720.cfm 

Pray for the intentions and needs of the people in your group and close in prayer. 

Re/sources:

*https://ocarm.org/en/content/lectio/lectio-divina-trinity-sunday

** www.crossmarks.com/brian/john3x14.htm

***https://www.tarsus.ie/resources/000-PDFs/OT10A20-Trinity.pdf

About the Gospel of John: https://bibleproject.com/explore/john/

About Trinity Sunday: https://www.churchyear.net/trinitysunday.html

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Background Notes:

Jn 3:16: Says that the love of God that saves manifests itself in the gift of the Son.

Jn 3:17: The will of God is to save not to condemn.

Jn 3:18: God demands of us that we have the courage to believe in this love. *

Although the NRSV uses the word "condemn" in vv. 17-18, the basic meaning of the Greek "krino" is "to separate, divide." Then it came to mean: "to pick out, choose, decide;" then "to judge" (both favorable and negatively -- i.e., "to critique"). From that, it can mean "to judge negatively" -- i.e., "to condemn." However, there is a word, katakrino, that clearly means "to judge negatively," or "to condemn".**

Verse 16 The key words are “loved”, “gave” and “believe.” Eternal life means life now in Jesus, and not simply a future reality. Authentic life from and in Christ might be a good translation. ***

Cf. “And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” (John 17:3) ***

Verse 17 The deeply positive purpose of God. Behind the words used stands the image of Abraham and the (near) sacrifice of Isaac. ***

Verse 18 These are they who once believed and then consciously and therefore culpably rejected life in Christ. It doesn’t mean just anyone without faith. ***

Jesus speaks of himself being lifted up, a term that can mean a physical lifting, or also exaltation. By this play on words the evangelist explains to us that Jesus’ gift of himself in the passion was a glorious revelation of love, despite all its injustice and brutality. ***

This week's Icebreaker: Your high school colors and mascot

Listen to the Word: Choose a volunteer to read the Gospel out loud. As it is read, listen for a particular word, phrase or image that stands out to you.

A reading from the Gospel of John (JN 20:19-23)

19 On the evening of that first day of the week, when the doors were locked,where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”
20 When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. 21 [Jesus] said to them again, “Peace be with you. As the Father has sent me, so I send you.”
22 And when he had said this, he breathed on them and said to them, “Receive the holy Spirit. 23 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

The Gospel of the Lord. (all:) Praise to you, Lord Jesus Christ.

• What from this reading speaks to you in this moment, in the context of your life right now? What word, image, or idea stood out to you, and what do you think God wants you to hear from this reading today?

• With everything that is going on in the lives of the Apostles, including Peter’s denial of Him, Jesus comes now with words of "peace" and "forgiveness" for Peter and for all. What are the implications of this for us?

• Is the presence of peace a prerequisite for the reception of the Holy Spirit? Is it possible for the reception of the Holy Spirit in the midst of arguments and fighting?

• Jesus says “as the Father has sent me, so I send you.” Is He speaking only to the apostles, or to us? Do you feel “sent”?

• What would be a good modern translation for “peace be with you” as Jesus says it here?

"Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." Mt. 18:18

"The question has been asked, "What changed the disciples from fearful (hiding behind locked doors) to fearless witnesses in the world?" One answer is that they had seen the resurrected Jesus -- but only a few had this life-changing experience. Another answer is that they had all been filled with the Holy Spirit.” -Stoffregen

"Just as the evangelists do not say that there was an actual dove at the baptism of Jesus, Luke does not say that there was an actual wind and fire at Pentecost. The Holy Spirit does not lend her/himself to concrete representation, because Spirit cannot be seen as such. Yet the Holy Spirit is profoundly real. Rather than try to describe what the Holy Spirit looks like, the Bible says great things about what the Spirit does, how it impacts on life." www.associationofcatholicpriests.ie/2018/05/20-may-2018-pentecost-sunday/

The other readings this Sunday:
Acts 2:1-11: As on Sinai, the Lord descends in fire and wind.
Psalm 104: “Lord, send out your Spirit, and renew the face of the earth.”
I Corinthians 3-7, 12-13: The Spirit calls the baptized to ministry for the common good.
Optional Gospel: John 14:15-16, 23-26 The Holy Spirit will teach you everything
-Pastoral Patterns Summer 2019

Pray for the intentions and needs of the people in your group and close in prayer. You can use this traditional prayer to the Holy Spirit: 

Come, Holy Spirit, fill the hearts of your faithful and enkindle in us the fire of your love. Send forth your Spirit and we shall be created. And you shall renew the face of the earth. O God, Who instructed the hearts of the faithful by the light of the Holy Spirit, grant us in the same Spirit to be truly wise, and ever to rejoice in the Spirit’s consolation. Through Christ, our Lord. Amen.

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Background Notes:

Pentecost is a Greek word meaning "fifty days." It refers to the Feast of Weeks which is celebrated by Jews fifty days after Passover. It is a feast of thanksgiving for the spring harvest of wheat. During the Feast of Weeks, the Jews remember and renew their commitment to the covenant: they belong to God and God belongs to them. Faithfulness is called for. The outpouring of the Holy Spirit upon the community of believers reverses the confusion of Babel. Whereas sin has led to a multiplication of unknown tongues, now God brings human beings back together so they can hear the many tongues as one, in holiness and grace. Wind and fire are always signs of God's work, especially associated with the covenant.

To symbolize the giving of the Holy Spirit/Breath, Jesus "breathes on" (emphusao -- only occurrence in NT) the disciples (without Thomas!). The same word is used in Gn 2:7 (LXX) where God breathes the breath of life into the nostrils of the man and he becomes a living being. It is used in Ez 37:9 where the breath breathes on the slain [the dry bones], so that they may live. It is also used in Wisdom 15:11c where God "breathed a living spirit into them."

In John, the Spirit is not given until Jesus is glorified (7:39). The Spirit's job is to point to Jesus (14:26; 15:26), not to itself.

Jesus now appears to his disciples in his resurrection body: he bears the marks of his crucifixion, yet can pass through doors; he is truly alive.

Verse 19: “evening”: In John’s time, Sunday was a normal day of work, so the community would meet for Eucharist during the evening. So this passage would have a special resonance for the worshiping community, as they met for their weekly commemoration of Jesus’ resurrection. When Paul visited Greece, Christians celebrated the Eucharist in the evening: Acts 20:7 says “On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he [Paul] intended to leave the next day, he continued speaking until midnight” [BlkJn]

Verse 20: “rejoiced”: This fulfils the promises of renewed joy: see 14:19 and 16:16-24. [NJBC] This contrasts with Luke 24:37: there the stress is on terror and amazement. [JBC]

Verse 22: The commissioning of the disciples also appears in other post-resurrection appearances: see Luke 24:47-48; Matthew28:19-20a. Jesus confers on the disciples the mission of which he has spoken: see 17:18. See also 4:38 and 13:16. [NJBC]

Verse 22: “‘Receive the Holy Spirit’”: In 15:26 and 16:7 Jesus says that when he has returned to the Father, he will send the Holy Spirit. In v. 17 he has told Mary Magdalene that he has not yet ascended, so in that he now gives the disciples the Holy Spirit, the ascension has now happened. So in John, Jesus’ resurrection, his ascension, and the coming of the Holy Spirit all happen in the same day. But to John (and other New Testament authors) chronology is of secondary importance. In common with the authors of the synoptic gospels, John insists on the connection between the resurrection and the animation of the Church by the Holy Spirit. [JBC] 

Note the connection between the granting of authority and receipt of the Holy Spirit. See 16:7 for the continuation of Jesus’ ministry by the Holy Spirit.

“bind” and “loose” are technical rabbinic terms: “bind” means forbid; “loose” means permit.) 

Verse 23: “forgive ... retain”: BlkJn notes that these expressions are not used elsewhere in John and not at all in the Matthean parallels (see Matthew 18:18; 16:19). He notes that Matthew 16:19 (“whatever you bind on earth will be bound in heaven ...”) recalls Isaiah 22:22, so he suggests that both this verse in John and the parallels in Matthew may be variants of a common original. This original, which might well have been in Aramaic, may have followed Isaiah in speaking of the conferral of authority as opening and shutting. In this case, John and Matthew provide different interpretations of what Jesus said, with the Johannine version arising out of the ambiguity in the Aramaic words, for there the word to shut also means to seize or to hold. Given hold for shut, loose (release, set free) for open follows naturally. In support of this hypothesis, BlkJn notes that the Greek verb translated retain is not used here in any of its normal senses, so it may be a Semitism.

Where's the plan? Here's the plan... there's no plan. This week's episode was cobbled together from a long list of notes and whims. So, my best bit of advice is... just listen!