Enter through the narrow gate

‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. For the gate is narrow and the road is hard that leads to life, and there are few who find it.

‘Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits.

‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.

- Matthew 7:13-21

In yesterday's reading, Jesus' words told us that we should not judge of ourselves, and that we would be judged with the measure by which we judge others. Today's passage teaches us more about Judgment and discernment.

The description of the "two ways" is widespread in Judaism, according to my study bible. It was also prominent in early Christian writings. Luke's statement of this idea is more eschatological, referring to the end of the age. But here we get a sense of the necessary effort on our part, what kind of endeavor we make. We need to practice discernment, to think about our choices. We should make them carefully, by paying attention, and thinking about our condition. Furthermore it takes self-awareness; we don't want to sleepwalk through our lives and our choices.

‘Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits.' We are warned in other gospels about false prophets. There are those seem virtuous, but are internally corrupt. I think this image is a clear illustration of character: sheep are those who follow our Shepherd and who are of the flock and care for it. The image of the wolf is predatory - he is there to steal what he can, not to support. Verse 19, 'A good tree cannot bear bad fruit...' is a repetition of a statement also made by John the Baptist in chapter 3. We are to practice discernment, 'you will know them by their fruits.'

‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.' Again, as with the metaphor of ravenous wolves in sheep's clothing, and as he has so often in the Sermon on the Mount, Jesus warns against hypocrisy, even as he warns us to be discerning of those who practice hypocrisy in his name. He calls himself Lord, and speaks of the will of his Father. The religion he is preaching is not to be one of empty words, but each will be judged according to a deeper standard. The next verse, regarding Judgment, is not included in this reading. For now, we can take this passage as an application to ourselves about discernment and "good judgment" and how we are to truly be his followers.

How do we practice discernment? Through prayer, we seek the relatedness to God we need and the help of the Spirit for the wisdom to understand. We are to guard ourselves against wolves in sheep's clothing, to keep our eyes open. I think there's an important understanding about the difference between practicing false judgment and doing as Christ teaches us by being aware and practicing discernment. All too often, the differences are glossed over. But this is the "narrow" way, the middle way, that requires of us to be the rational sheep that we are. We must learn to negotiate that path. He's also charging us with a responsibility: not only must we endeavor to follow His narrow way in our own conduct, but part of that also is to learn discernment about who we take as our leaders. We are responsible, we are here to learn and grow. The way is narrow, but we are always to call on the Lord for help.

Ask, and it will be given to you

‘Do not judge, so that you may not be judged. For with the judgement you make you will be judged, and the measure you give will be the measure you get. Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye? Or how can you say to your neighbour, “Let me take the speck out of your eye”, while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye.

‘Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.

‘Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for bread, will give a stone? Or if the child asks for a fish, will give a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!

‘In everything do to others as you would have them do to you; for this is the law and the prophets.

- Matthew 7:1-12

There is so much that is packed into today's reading that I barely know where to start. We begin with the notion of judgment. We all understand Christ's repeated teachings that Judgment is, indeed, a part of the scenario we must keep in mind of cosmic significance. But here, I believe he is speaking of a different type of judgment that we are called upon not to make. ‘Do not judge, so that you may not be judged. For with the judgement you make you will be judged, and the measure you give will be the measure you get.' Sometimes this word for judgment here is translated as "condemn." But this word can even be about the measurement of esteem you give to someone, selecting out from others as an example of something. This type of judgment is something different from discernment, for which we pray. Therefore, I believe, Jesus is teaching us to see others as our equals. As human beings, we stand before God as equals, with a basic state of being children of God. We are all equally responsible for the things we need to learn and know about ourselves, responsible for correction and self-knowledge. 'Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye? Or how can you say to your neighbour, “Let me take the speck out of your eye”, while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye.' Moreover, we are here to understand what it is to grow and change in a constant state of repentance so that we can help others. This is not condemnation, or valuing one above the other - this example in Jesus' Sermon on the Mount is one of helpfulness to others. In this light, even a rebuke can be a form of love. We are here to help one another. And again, as he has so often, Jesus preaches against hypocrisy.

‘Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.' After we've been taught about improper practice of judgment, we read here what certainly seems like a judgment! But we are asked to practice discernment. Those who are not receptive to these teachings are not those with whom we share: not a rebuke made as a form of love, and not a positive teaching either. The response will be violent or hostile in some form of rejection. I think this very wise saying is quite often ignored in the attempt to "save" others. But if we think about it, this urge to "save" can be a false form of judgment, and it's also in some sense a denial of the free will God gives to each of us and so a denial of equality. We don't know what others will choose down the road or what is in their heart of hearts. Jesus' words here are wise, and for our own sakes as well it is better that we pay attention to them. Some of us have learned this the hard way.

‘Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for bread, will give a stone? Or if the child asks for a fish, will give a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him!' It is my opinion that all of these teachings refer to holy and spiritual gifts - gifts of wisdom, discernment, grace. Those who do not wish to hear will reject every pearl. But these words are addressed to those who wish to cultivate a relationship with the Father. We are encouraged by Christ to persevere, especially through prayer, and we will receive spiritual gifts of abundance in return. Our Father loves us and shares Himself with us. We empty in order to be filled. The gifts of the Spirit are as myriad as the expanding cosmos: we cannot put limits on God nor the forms of grace these gifts might take. But we are to ask, and search, and knock! The "good gifts" of the Spirit are those things we can expect when we set out and keep on this journey through our lives. Whatever the prayer, God's help is available.

‘In everything do to others as you would have them do to you; for this is the law and the prophets.' This is another version of the command to "love thy neighbor." My study bible says that the negative form of the Golden Rule is well-known in Judaism: "Don't do to others what you don't want them to do to you." Here, Jesus puts it in its positive form: we are told to actively pursue and live a life in which we do for others as we'd like for ourselves. Sometimes, we will be rejected by those others for following this advice; but it is our positive acts in doing God's will that lead us to God and God's forgiveness and grace. For me this is an extension of the thoughts expressed by Jesus' encouragement that we are to ask and search and knock. When we practice mercy and kindness, we are in effect practicing a form of active prayer and relationship to God. To ask, and seek, and knock can take many forms: prayer, study, and active forms of love. We use the mind and heart, we are God's "rational sheep." We put all gifts to use in spiritual effort. But we must be open to the receipt of grace, however it finds us and whatever we still need to learn.

But strive first for the kingdom of God and his righteousness

‘Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life?* And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith? Therefore do not worry, saying, “What will we eat?” or “What will we drink?” or “What will we wear?” For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.

‘So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today.

- Matthew 6:25-34

Jesus continues the Sermon on the Mount in this passage. Previously, he has preached against the notion of serving two masters, God and mammon, and has taught about the necessity of putting God first. In this reading, Jesus elaborates on the previous teaching.

My study bible says that these passages warn against severe anxiety, as opposed to thoughtful planning and care. It goes on to note: "physical growth and length of life is dependent upon the providence of God more than upon food, drink and clothing. Persistent anxiety over the things of this world demonstrates internal insecurity and a weak or superficial faith."

I must confess here that I am a person given to periods of bad anxiety. And I should also confess that this anxiety can be attributed, in my opinion, to a number of things that are not good for me. Internal insecurity, as the study bible points out, is one thing. But there's also anxiety over things that our social life or orientation to "the world" might cause as well.

I believe that inherent in this teaching of Jesus is the notion of humility as an important value. He notes here that 'it is the Gentiles who strive for all these things' and we also recall that elsewhere Jesus has preached, 'You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.' So, I am going to start by tying the notions of "praise of men" and this anxiety over material possessions. I think that both involve Jesus' teachings on humility. I find that my anxieties in this area often stem from the worry that I'm not making an appearance of which others will approve, or that will be judged negatively because I don't make a grand impression in a material sense. (These judgments happen in any number of ways: Do I drive the right model car? Do I have the right sort of job? etc. etc. etc.)

With the tremendous commercial and consumer drive via television and all sorts of other media to be judged by appearance and possessions, it seems to me that this social awareness has become more problematic; there is more pressure than in the past to conform to a certain standard of material possession and "achievement" by which one may be judged. Comparison of our appearances, possessions, talent, job, friends, etc. all takes place via popular entertainment. This worry and anxiety has become a part of the "shoulds" of life, by which people are falsely judged. If we put the invisible values first of cultivating the type of personal integrity and internal relationship of faith to God our Father which Jesus has preached in this sermon, then the rest of these anxieties and concerns have to take a back seat. I think that the role of the Church in preaching this message is more needed now than ever, given our tremendous capacity for material goods, wealth and technology. We must recall that the aim of a Christian life is not merely this material vision of progress. We must find a way to teach ourselves and our younger generations these values which are transcendent and should be put first. 'Be perfect, therefore, as your heavenly Father is perfect' is about the achievement of an internal capacity for Love and all of its expressions, the capacity for our acceptance of grace, not the achievement of a pinnacle of material success and "good image."

I also believe anxiety can be attributed to an over-burdening of guilt in some respect as well. We can also be too severe on ourselves. How do we find a middle road? I go back to Jesus invoking the image of the lilies of the field and their splendor. This passage is not a denigration of material beauty. The material beauty that we encounter via God's hand all around us in the world is part of the immanence of God. So, we walk a middle road. None of these teachings are to induce anxiety on either side of the question. But we put first things first. We remember that we cannot serve two masters. Most of all we seek for ourselves the treasures that moth and rust can't consume and thieves can't steal. Without these, we have nothing but empty images. These empty images tie us to Jesus' teaching about the Gentiles of his time, and their practice of idolatry. We are not to worship false idols; we have to choose with a depth of awareness that which we will serve. Jesus teaches us, 'strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.'

‘So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today.' I so often find myself quoting this statement to myself. I so believe in its message. Today's trouble is enough for today. The well-known King James translation says it thusly: Sufficient unto the day is the evil thereof. I believe this warning about unnecessary anxiety and trouble extends in many directions. We don't need to stir up more trouble for ourselves than whatever daily burden we're carrying. We seek God's peace, God's kingdom of which Jesus has been preaching, and we put it first. To take on these burdens of anxiety (and false guilt) is no longer God-centered but self-centered. As Christians, we must remember our focus and what Jesus has preached throughout the Sermon on the Mount. We seek first the kingdom.

No man can serve two masters

‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

‘The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light; but if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

‘No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.

- Matthew 6:19-24

The selection from our daily reading today comes right after Jesus' teachings about alms, prayer and fasting "in secret." Jesus has taught, in this section of the Sermon on the Mount, that our practices in the personal worship of the Father should take place in ways that are hidden, not for show to others. When it is image before others that we cultivate through our spiritual practices, our sole reward is simply image. Cultivating a relationship to God the Father is done "in secret," and "your Father who sees in secret will reward you openly."

In today's reading, Jesus elaborates on this "hidden" relationship and its nature. He has been emphasizing the need for choice. There is no blurring of lines in this teaching: the words in these passages emphasize that we make a clear-cut choice between relationship with "the world" or with God. One is for image and the praise of men, the other a spiritual reality of relationship with the Father. Now this extends to the way that we look at material possessions, and where our heart is:

‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

We have hidden treasure in this "hidden relationship." There are values we build up that are within us, within that relationship to God the Father which we cultivate through our personal spiritual practices. Most importantly, Jesus indicates here that the choice we make for what we work toward determines who we are in our hearts. What is most precious to us? What is it we work toward? Again, there is choice, there is intent. Where our treasure is, that's where our heart is. One follows the other automatically. This is a teaching for wise choices of what and how we will worship (what is our treasure?), for that determines where and who we are, where our hearts are.

‘The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light; but if your eye is unhealthy, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

My study bible says that Jesus uses physical imagery to make a vivid impression, just as in an earlier part of this Sermon in which he spoke of casting out body parts that offend us. The eye, I read, is synonymous with the mind. In Greek this word for "mind" is nous - the spiritual eye of the soul. We are to cultivate our spiritual eye. If we cannot see these hidden treasures, if we fail to perceive them or cultivate the means whereby we understand and perceive them, then our lives are darkened. There is so much that we cannot see. Prayer, alms-giving and fasting "in secret" help us to perceive of the reality of this hidden kingdom, of the things that are worth pursuing. If we do not cultivate spiritual eyes we will fail to understand that which is of value, what is worth pursuing.

‘No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.

A note in my study bible reads, "As slaves serving two masters, people attempt to maintain an attachment both to earthly and to heavenly things. But this is impossible, for both demand full allegiance. Jesus calls mammon a master, not because it is by nature evil, but because of the absolute and wretched servility it exacts."

Clearly, in this last verse, Jesus sets out a line of demarcation for us - an absolute separation between what we choose to value in terms of what is most precious to us. We must make choices. We seek the hidden kingdom and its hidden treasure "in secret" - or we seek image, which includes "the praise of men" and material treasure as our fondest wish (which so often goes with image before others and the "praise of men"). We must make a choice; no words could be more clear than those here. This does not mean that we will not have material wealth (other passages through the gospels indicate that there were wealthy individuals who were believers). What it means is that we must set our hearts straight on just exactly what we put first in life, what is our greatest treasure and what we will pursue. We must choose one from the other - both will not do. Each is such that it commands fully our devotion. But our material state should stem from our dedication to this hidden treasure. For Jesus, that meant a life of poverty and homelessness and death on a cross. For others, it did not. But here, His words indicate that we must make a clear choice to serve one or the other.

Our Father in heaven

‘When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.

‘Pray then in this way:

Our Father in heaven,

hallowed be your name.

Your kingdom come.

Your will be done,

on earth as it is in heaven.

Give us this day our daily bread.

And forgive us our debts,

as we also have forgiven our debtors.

And do not bring us to the time of trial,

but rescue us from the evil one.

For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.

- Matthew 6:7-15

The instructions on prayer in this passage are in the verses missing from yesterday's passage, so it's important to read all of these verses together. In yesterday's reading, Jesus elaborated on the relationship we have to God, and how we are to practice prayer, alms and fasting and to develop that relationship. Most particularly, he taught against hypocrisy. In this section on prayer, Jesus gives us a specific example of prayer, and teaches us about cultivating this central worshipful relationship.

Hypocrites miss the spirit of prayer, which involves an intimate, personal relationship with God. Jesus taught that we are to pray "in secret," we are to pray sincerely (not with "empty phrases" as it is translated here). We should be humble: God knows all about us, knows what we need before we ask, and we must bear this in mind when we pray. Jesus gives us a prayer in order to teach us how to pray:

Our Father in heaven,

hallowed be your name.

Your kingdom come.

Your will be done,

on earth as it is in heaven.

We address our Father, and establish a right relationship to begin with. As we recall from yesterday's commentary, God is "Our Father" by adoption: by virtue of this relationship we nurture, through Spirit. "Your name" is an essential phrase to understand; acting in the name of someone such as the emperor or king meant one acted in the authority and will of the person. A representative acting "in the name" is seen as an extension of the person. We seek to become a part of this kingdom, and it is crucial to understand the idea of participation "in the name" and in the kingdom. So we address Our Father with a proper awareness: not only is this an intimate relationship of Fatherhood by spiritual adoption, but Our Father's kingdom and his name are "hallowed" - holy, set apart, sacred. We wish this hallowed kingdom "in his name" to come into the world, and His will to be done on earth as it is in heaven.

Give us this day our daily bread.

This phrase has been misunderstood because the word "daily" is misleading in translation. The actual Greek word here means "supersubstantial" - it does not mean merely bread for today, for food, but as my study bible phrases it, "it is bread for the eternal day of the Kingdom of God, for sustenance of our immortal life." This word in Greek, epiousios, means literally "above the essence" - living, "superessential" bread. We are asking for spiritual food to sustain our natures created by God for compatibility in this kingdom, and for eternal life. So, we begin by noting God's holy nature and name, his kingdom and holy will which we wish extended into the world, and asking for the spiritual food that will sustain us as members of that kingdom and help us to grow into it.

And forgive us our debts,

as we also have forgiven our debtors.

Membership in the kingdom requires action, choices, and involves reward, reciprocal energies in some sense. Again, in yesterday's passage which incorporates these teachings of today's, Jesus spoke repeatedly about reward: how our intentions shape our reward. Here it is again, this reciprocal action. We must forgive. It is an elaboration on the teachings in the Sermon against violence and sinful anger - we are not to practice revenge but to seek peace. This is not a denial of justice, but it is a way in which we handle injustice. We receive that which we give.

And do not bring us to the time of trial,

but rescue us from the evil one.

"The time of trial" is a time of temptation. It's important that this is coupled just after the section on forgiveness. To act on anger (for example) sinfully in a destructive or violent way, through vengeance, is a form of giving in to temptation. We ask here that our natures tempered by discernment. The words "the evil one" are a proper translation of the Greek: it is an intimation that temptations which may be overwhelmingly difficult for us do not come from God but from that which is opposed to God's will and nature; something outside of this kingdom.

For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses.

This is an interesting, poetic understanding of reciprocity and relationship. We have the choice to reciprocate evil for evil, or to share in relationship with God the Father in which we reciprocate forgiveness. We choose which reciprocal relationship we are to have. According to Jesus' words quoted here, there is no blurring of lines. We choose one or the other - just as in yesterday's passage Jesus makes it explicitly clear there is no crossing of lines in our relationship with "the world" in seeking the "praise of men" or our good image, or a choice for the intimate relationship with God the Father, "in secret."

We make our choices for relationship: image among others or our Father "in secret." Relationship is reciprocal: what we do that is hidden is rewarded by this depth of relationship we cultivate with the Father. If we choose instead the relationship to "the world," to image in the eyes of others, that itself will be our reward. Reciprocity defines relationship and relatedness. We practice forgiveness as members of this kingdom in which we cultivate a relationship with the Father, we become citizens of a heavenly kingdom in his name. We cultivate that membership and relationship through our choices in how we deal with temptation and relate to others, but first we remember that in that relatedness we rely on the strength and help and love to do so, and to grow by grace in spiritual understanding of that will. We pray. We recall Jesus' first great commandment. We pray and act "in secret" - in relationship to this kingdom and the Father from whom all else comes.

Beware of practising your piety before others in order to be seen by them

‘Beware of practising your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.

‘So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.

‘And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.

‘And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. But when you fast, put oil on your head and wash your face, so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.

- Matthew 6:1-6,16-18

Jesus expands his teachings in this reading to include instruction about the dangers of hypocrisy. My study bible points out that the original meaning of the word "hypocrite" in the Greek meant "actor." A note reads, "Hypocrites are play-actors practicing theatrical piety. They put on their show in synagogues and in the streets to please men, not God. Wearing masks of compassion, inwardly they are heartless. Their reward is the applause of men, nothing more."

In this passage, we are taught by Jesus that there are basic components to practicing our faith: Jesus addresses charitable giving, prayer and fasting. We start with alms-giving. Is it done to show off to others? Do we receive a blessing in the form of our good image? I think we can all think of ways in which giving in public can be a cover for someone who has failed to embody in any way the teachings that have preceded this passage in the Sermon on the Mount. Certainly modern events regarding public cases of corruption against the seemingly pious can come to mind to instruct us. My study bible again has a note I find very precise and helpful: "God is not impressed with what other people think of us, or even with our own opinion of ourselves. He sees who we really are, and He knows our motives as well as our deeds. Everything will be judged, and our good deeds will be rewarded openly (v.4)." There is a very important notion running through each of these paragraphs in the reading about "reward." It all depends on what we seek. If our image in the eyes of others is all-important, how we look before the group, then this image becomes the entire substance of reward. If we are seeking to please God instead, then the reward is in that relationship. There is no crossing of lines here: we're either seeking to please one or the other. As we've seen through the gospels, the opinion of the crowd, popularity, is not the way that Jesus measures our worth. Often the narrative in these gospels teaches us that this opinion has no worth at all in terms of measuring who we truly are as persons.

Next comes instruction on prayer. There's a section from the gospel missing from our reading, and that is the specific instruction and teaching of the Lord's Prayer, the "Our Father." Again, the emphasis is on the relationship to God. We are to go into our inner chamber, in secret, and there we pray. We develop this relationship - just as we can understand we are to do in other personal relationships that are important to us - not for show to the world, but for the love that is between we who are in such a relationship. Again, there is the repeated notion that the reward we receive comes out of our own intention in the first place. Do we seek the praise of men or the praise of God? There is a clear line drawn between the two here. Our reward will reflect what we're seeking in the first place.

And finally, we come to fasting. Fasting is a spiritual discipline that's not necessarily in wide use in our society, but I think it's important to understand the nature of this discipline. My study bible notes: "Keeping a sad countenance while fasting, so that everyone can see how one is suffering, is mere external display. Jesus rejects such hypocrisy. For the one who fasts, the compassion of God outshines physical discomfort: joy overshadows sorrow. ... And fasting is not merely abstaining from eating. Physical fasting works together with spiritual fasting, or self-denial: it is a liberation of the spirit from its voluntary enslavement to sinful passions. Fasting is for the glory of God, not to impress people around us." The true aim of fasting is practicing a spiritual discipline: we refrain from indulging ourselves in that which is sinful (such as, let's say, the repetition of slander or malicious gossip, for example). Fasting or abstinence teaches us that we have choices; it is a discipline in which we engage in order to understand the nature of spiritual choice and how we work together in relatedness to that Spirit which works with us.

Again, as in all the teachings we've examined so far in the Sermon on the Mount, Jesus is instructing us in ways in which relationship and relatedness is strengthened. Ultimately, in these most intimate instructions on spiritual practice, our relationship to God our Father is what is emphasized. There's an important note in my study bible about Sonship: Jesus' Sonship by nature is extended to us through adoption. It's through the relationship itself, our cultivation and development of this very personal relationship, that we are children of God by adoption. This very personal and private practice that is emphasized in these teachings goes to enforce the notion of personal relationship. If we seek "the praise of men" we're not really focused on the relationship itself and the rewards thereof. I find this similar to a marriage: is a marriage simply for public show? Is it a prop (as an actor would use) to be used for some form of popularity or approval? These are the wrong reasons to pursue a relationship, and our reward will only come from those "other men" and not from the relationship itself. Above all, these teachings emphasize love - the development and cultivation of love. In this case in these passages, the love between God our Father and ourselves, and the rewards of a loving relationship. Jesus teaches us that the quest for public show or image in the eyes of others stands in the way of receiving the rewards of this true love we find in relationship. How do we work on practicing the depth of sincerity implied here? There is ever pressure to be a "joiner," to be seen as part of a group, to be seen to share a particular opinion or loyalty. Many will tell us that we're only certain to be good people when we're pleasing others somehow. But ultimately, the relationship we wish to develop is personal and much deeper than this. I find if we leave God out of this equation, then we are always winding up following an outward rule rather than developing the substance of love.

Be perfect, therefore, as your heavenly Father is perfect

‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

‘You have heard that it was said, “You shall love your neighbour and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect.

- Matthew 5:38-48

On reading this passage, and others like it, I find myself in a deep conflict. Are we to countenance criminal behavior? (Say, of those who would like to take all that we have?) No, of course not. Let us examine this further extension of the Old Law.

We begin with "An eye for an eye and a tooth for a tooth." Many people today (despite the levels of violence in the world) don't realize that when this particular law was given, it was a way of limiting revenge. It was an attempt to create just behavior. Jesus takes it a step further, once again, as he has done in the previous few readings with other aspects of the Old Law. My study bible's helpful notes I once again consult: "Jesus warned his disciples not to resist violence with more violence (contrary to Ex. 21:24; Lev. 24:20; Deut. 19:21). Evil, and the evil person, can be overcome only by good. This keeps us free from anger -- from being poisoned by the evil directed against us and its destructive forces -- and instructs others through Christian forbearance. It brings both us and our enemy under the yoke of God's love. This teaching does not, however, contradict a state's right to protect its citizens and punish criminals." Furthermore, in today's readings is also contained the passage from 1 Corinthians dealing with the immoral among church members. To reconcile all the disparate questions that raise themselves through this passage, I go back to the personal, which Jesus seems here to emphasize. We have to remember that he's talking about ways of strengthening the kingdom through right-relatedness, of practicing love in action. So, I'm going to say again that I don't believe these words are meant to be literal in the sense that we are to allow anyone to rob us of all we own or countenance some other bad behavior. Rather, we are to strive for peace and loving conduct with everyone. We are to practice mercy and kindness. Certainly we can see the deep need around us for more mercy and kindness. More than ever before, I'd say that Jesus' words about turning the other cheek and loving our enemies are deeply and crucially important to our society and our personal relationships. We can't wait for everyone else to embody perfect behavior before we take it upon ourselves to be kind and loving, to at least hold out the possibility of a respectful relationship with others. We must take the initiative when we can. We must search for every open door to the possibility of peace and right-relatedness, the practice of kindness, of treating others as we'd like to be treated. We are to measure our responses to others, even those who have not treated us well, by this standard or possibility. It doesn't mean, however, that we accept unjust or sinful behavior.

Jesus counsels us to 'Be perfect, therefore, as your heavenly Father is perfect.' But we know that we are not perfect, nor are we perfectly created as the angels. We make choices, we have free will, we choose to sin. Therefore this admonition cannot be literal in the sense that we are expected to be perfection in some absolute sense. But it is a command that we learn and grow in the practice of love. My study bible reads: "Here is another radical command of Jesus: to love our enemies as a true expression of the life of the Kingdom. Having freed us from hate, sadness, and anger [in the previous expressions of extension of the Old Law into the New], he offers the greatest possession of all -- perfect love. That is a gift which can only be possessed by the one who, by the grace of God and the power of the Spirit, manifests God's love for all. Such love calls us to bless, do good, and pray -- even for enemies. Love of neighbor is the sign of having become a true child of God. Love is not merely an emotion. It is a divine grace -- an uncreated divine energy -- which inflames the soul and unites it to God and to other people (see 1 John 4:7-21)." So, while we are to attempt to "Be perfect, even as our Heavenly Father is perfect" we also recall that we have help. We recall that Love is more than a feeling we decide to feel; it is something in which we participate in faith by virtue of Spirit and grace. We can call upon this love to help us to understand how we must deal with difficult, complex, tricky situations in a loving way. Some people say this is quite easy and doesn't require thinking or work but I haven't found that to be so in my life. I have dealt with those who'd love to crush me, to take all I have and leave me with nothing, including my spirit and self-respect. It has been a difficult negotiation to understand the line that would include a righteous standing up for truth and what loving and merciful behavior would dictate. We must remember that Jesus is the fulfillment of the Law: he is not talking about avoiding justice or denying truth through the practice of mercy; this is a fulfillment of the Law, a deep internal understanding of how to practice the intent of the Law within ourselves.

We can only turn to Love. What does love dictate? Is love about self-denigration in abusive relationships? Does humility ask us to hide from the truth of bad behavior? No, it asks us to come to terms with all of this under the Love of God and in participation in it. We mustn't forget that we have help. Through prayer is the one and only way I find I can negotiate the seeming contradiction of accepting the reality of our choices for harm and at the same time the command for the practice of love and mercy. I think, from looking around myself, that the world still has quite a long ways to go in learning this one. But we are commanded to learn it.

You have heard that it was said...

‘You have heard that it was said, “You shall not commit adultery.” But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.

‘It was also said, “Whoever divorces his wife, let him give her a certificate of divorce.” But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.

‘Again, you have heard that it was said to those of ancient times, “You shall not swear falsely, but carry out the vows you have made to the Lord.” But I say to you, Do not swear at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not swear by your head, for you cannot make one hair white or black. Let your word be “Yes, Yes” or “No, No”; anything more than this comes from the evil one.

- Matthew 5:27-37

When I first read this passage, I wondered what I could write about it. My study bible has a number of very helpful commentaries and notes I'd like to share to begin. "God sees the hidden desires which motivate our actions. The issue here is lust, not simply the God-given mutual attraction between men and women. Sin does not come out of nature, but out of internal self-indulgence. He who feasts on lust within himself brings sin into his heart through his thoughts. (Thoughts which enter the mind involuntarily are temptations, not sins. They become sins only when they are held onto and entertained.)" I think this understanding of our negotiation between nature and choice is extremely important: what we're speaking of as sin is something chosen, developed, dwelt upon and held onto. I believe this vision of our nature as something God-created and inherently good is essential to the way in which we view this walk in the world and the choices we make.

Jesus speaks with vivid imagery using the physical body as an illustration of what it is to choose, and to shape our internal reality. This language is also found in other gospels: 'If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.' As Christians we make choices; we are not helpless but rather in this extension of the Law we once again enter the place where law is written on our hearts. It's imperative, he's saying, that we make choices about what and who we are, what sort of person we are, becoming self-aware, discerning. It is important to understand that we have that choice. We're not slaves to our environment; we have help to make choices. Repentance, salvation, from this standpoint, is a lifetime process of making choices.

My study bible points out that Jesus repeatedly condemns divorce in the gospels and emphasizes the eternal character of marriage. This was in contrast to the easy access to divorce under Mosaic law, and its misuse, which was very harmful toward women. But Jesus' allowing for the possibility of divorce on the grounds of unchastity, for example, clearly shows that Christ considered that the marriage bond is not absolute: it can be destroyed by sin. My study bible continues: "Human freedom implies the possibility of sin; sin can separate husband and wife from each other, and ultimately from the body of Christ and from God Himself." What this points to, again, is the choice - the repeated choice - that we make. In this light, the great understanding is about a repeated expression of something harmful. One can think of many ways in which a marriage is harmed by the choices of one or both spouses. Abuse of our relationships is something we must deal with, a choice we make for which we are responsible. This notion is akin to the one expressed in yesterday's reading, on anger.

Continuing in our passage, Jesus speaks against making superficial oaths and the casual use of God's name. We are to speak the truth and keep our promises. Our speech should be direct, straightforward. I find these two ideas - on marriage and the swearing of oaths - to be linked within the common understanding of the importance of relationship, of love and loyalty. In this we can also tie Jesus' extension of the law against murder to the choice of abusive anger. Each of these extensions of the Old Law into the New has the focus of strengthening and maintaining healthy relationship, right-relatedness, loyalty and love. These are essential teachings on our own responsibility for choices that strengthen our capacity for proper relatedness to one another and for the practice of love and peace, for right relationships. Jesus is teaching us that the choices we make for our internal state of being are essential for us to understand and be aware of, that we continue our lives in this kingdom, as participants with him, by making good choices about who and what we are. We're not slaves to the world, to any particular ideas or ways of thinking. We make choices: he is commanding that we participate in his kingdom by taking this responsibility for our internal terrain and practicing self-awareness and making choices.

'Let your word be “Yes, Yes” or “No, No”; anything more than this comes from the evil one.' A note on this verse reads as follows: "This is a well-known saying in the New Testament (James 5:12). Trust is secured not by an oath which exceeds Yes and No, but by inner integrity. Jesus teaches us to live in the simplicity of the present moment." We don't tempt God, we don't know God in God's fullness - it is not ours to claim. This emphasis is on our personal integrity, our word and truth and trustworthiness. Again, the focus is on relationship, and purity of heart. Jesus' teachings in these important passages from the Sermon on the Mount, the elaboration of the Old Law into the New Law, are teachings that give us the proscriptions for right-relatedness in his kingdom. They reach deep into our capacities for choice as human beings, they teach us what it is to be fully human, to extend our ability to choose and to shape the persons that we are and can become. They give us responsibility; as members of this kingdom we are not helpless but are active participants. We remember we have help to make our choices, and that this help is Love Itself. The great goal here, it seems to me, is a kingdom in which we mirror its Source; our true nature is developed by participation into the fullness of these possibilities within us. Our nature, essentially good, is created for this end.

But I say to you...

‘You have heard that it was said to those of ancient times, “You shall not murder”; and “whoever murders shall be liable to judgement.” But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you have paid the last penny.

- Matthew 5:21-26

As Jesus begins his elaboration on the Law, he begins with the ancient law against murder. In this particular place in the Sermon on the Mount, he begins his discourse on what it is to "exceed the righteousness of the scribes and Pharisees" (see yesterday's reading). He takes the specific law against murder, and proceeds to extend it into what it is to be in conflict. It's not enough, he seems to say, to simply obey this law. One must also understand what it is to create problems, a conflict which is unjust, the things that lead to such acts.

But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. Other translations state "...if you are angry with a brother or sister without a cause..." As I understand this, Jesus is pointing to the actions that are behind murder, the things that lead to it or in some way resemble it in terms of our own actions and choices. This is not righteous anger he's speaking of here. I don't believe he's speaking of a proper expression of a plea for justice. Rather he is emphasizing our need for measuring our anger, understanding it and coming to terms with it in an appropriate way. My study bible says that Jesus forbids sinful anger as opposed to righteous indignation. Psalm 4:4 says, "Be angry, and do not sin. Meditate within your heart on your bed, and be still." Ephesians 4:26-27 reads "'Be angry, and do not sin': do not let the sun go down on your wrath, nor give a place to the devil." Above all, we are to avoid the exercise of anger that is ill-tempered, without discernment, provoking - and we are to value peace among our brothers and sisters. Jesus addresses the law in terms of the healing of our natures. Spiritually we accept that as Son acting with the Father, he created human nature and gave the Law of the Old Testament. Here the Old Law is being fulfilled in the New Law, and this fulfillment and our healing becomes a central focus of teaching.

My study bible notes that in early Christian worship the liturgical "kiss of peace" took place at the beginning of the Communion prayers. This was a sign of reconciliation and forgiveness, preparing the Church to offer and receive the Eucharist. So we find in this teaching a linking of self-awareness and discernment: how are we expressing a call for justice, do we try to discern between righteous anger and sinful anger? Is reconciliation and peace a true goal and concern? I find often that fights in churches come from a self-centered sense of ownership or entitlement, and an unwillingness to engage in real dialogue. I am certain that any reader of this blog can think of examples they have experienced in their lives and their churches. But most of all there must be a concern for others and for the church as a whole; peace as a cherished goal which is much more than just order or repression but right-relatedness.

Luke 12 puts the teaching on coming to terms with an adversary before one reaches the judge in the context of a discussion on the end of the age. Here in Matthew, Jesus emphasizes the nature of conflict and the importance of reconciliation in this elaboration on the New Law, with a clear reference to Judgment. We are to hold this goal in our hearts - to hold out a hand for reconciliation in a proper and good way. We can add this to the teachings elsewhere on both forgiveness and correction in the church. Above all, I think. the emphasis on reconciliation and self-awareness, discernment when it comes to anger is a teaching about the importance of our capacity as believers to work together. Those who wish to build this kingdom, to participate in it and be a part of it must remember to hold one another within the ideals of respect that demand we see one another as human -- and certainly within the "two great commandments" to love God with all our heart and soul, mind and strength, and our neighbors as ourselves. To provoke conflict, not to hold as a goal the peace that makes our cooperative working together possible, is to violate a law equal to the statute against murder. We murder relationships, we murder the working of the kingdom, our capacity for loving one another. Certainly Jesus knew we would always have disagreements; but we are taught here what it is to understand our goals and what is necessary, and how to hold in mind what it is we need - and to be aware of that which must be discarded in our own behavior and nature.

So we begin with this teaching about murder and our inner natures, with the awareness that life is not only about following the proscriptions of the law but also about what is written in our hearts, about being aware of our own behaviors, and the action we take in attempt to reconcile. We are to practice respect for just treatment of one another, right-relatedness, and the things that make for peace.

I have come not to abolish but to fulfill

‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

- Matthew 5:17-20

My study bible elaborates on the meanings of this text. What is the fulfillment of the Law? The fulfillment of the Prophets? According to what I read, Jesus fulfills the Law in his Person, words and actions by performing God's will in all its fullness, transgressing none of the precepts of the Law, declaring the perfect fulfillment of the Law (which he is about to deliver in the Sermon on the Mount as it continues after this reading), and granting righteousness - the goal of the Law - to us. He fulfills the Prophets by carrying out fully what they had foretold about Him.

"Truly I tell you" is "amen" in Greek (originally from Hebrew, this word made its way intact into the original Greek of the scripture, and of course, following, into many other languages). Jesus uses it as a solemn affirmation, a form of an oath, even prefacing certain proclamations. This has the effect of underlining the authority of his words. A traditional translation reads "not a jot or a tittle" will pass from the Law (a jot being the smallest Greek letter "iota" and the tittle being a small stroke in certain Hebrew letters). Therefore, Jesus is saying that the whole of the law is the foundation of the new teaching: it is fulfilled by Christ and will not pass away. The gospels of Mark and Luke also use the phrase "until heaven and earth pass away."

Jesus is the fulfillment of the Law and the Prophets: what he commands then will stand the test of time. In this context, he continues: righteousness which is according to the Law is a unified whole. The observance of the least of these, according to my study bible, secures the observance of the greatest, while the violation of the very least is equivalent to the violation of the greatest. Moreover, righteousness is more than proper behavior or observance (such as the scribes and Pharisees were advocating), and more than holy thoughts. Righteousness, right-relatedness, centers on our relationship with God. Once again, we return to Jesus' description of the two greatest commandments: the first to love the Lord God with all heart and soul and mind and strength, the second to love one's neighbor as oneself.

This is a very hard passage for me to write about. I consult notes from tradition and patristics so that I may understand how others - much wiser than I - have read and understood this passage, and I "report" them to you via this blog. So, I have come to understand Jesus as the fulfillment of what has been written and promised, of the law that taught discipline and worship and the prophets who have written about his coming. Jesus himself, then, becomes the great revelation to which all that has come before has pointed. He has prepared us in the past two readings (The Beatitudes and his teachings on Salt and Light) for what it is to practice discipleship in this kingdom. In this reading, he is teaching us what it is to fulfill what has come and to follow in His footsteps. What has come before, what is now unfolding before them in Jesus' life, and what is to come for discipleship in the kingdom is therefore united in this great Sermon. Jesus' simple teaching in these verses is a unification of past, present and future. It is also a summoning up of what remains always with us.

Not only is Jesus himself the fulfillment of all these in his Person, but I find that scripture in the same sense, having come to us via witnesses, seems always to be packed with such an energy that its nature is constantly unfolding. It fits the various times of our own lives in a such a way as to be timeless, both personally and for the Church as a whole. Ultimately, it is our relationship to God wherein all of this rests, including righteousness, or "right-relatedness." We remember in order to recall to ourselves what this is and what it looks like; but all of it works within the realm of relationship and grace, to that depth within us that works with us. It has been written often that the basic character or theme of Matthew's gospel can be summed up in the word, "Immanuel" or "God with us." In this simple paragraph of today's reading, nothing is more "filled" than this word.

You are the salt of the earth, the light of the world

‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

‘You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.

‘You are the light of the world. A city built on a hill cannot be hidden. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.

- Matthew 5:11-16

Jesus continues with the Beatitudes. In yesterday's reading, we read about the blessings of membership in this kingdom, of those who sincerely seek it. Jesus elaborates on verse 10 of yesterday's reading: 'Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. He continues:

‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you. We are to continue in the footsteps of those who have come before, who sought right-relatedness with God and God's kingdom. My study bible notes that "in willingness to suffer persecution, the Christian shows his loyalty and unity with Jesus Christ. He walks the road of the prophets, saints and martyrs. ... Suffering for Christ is attended with inexpressible joy." I think it's important to understand that a life of faith is not necessarily attended by an approving cast of thousands, nor will the world around you necessarily just fall into perfect place. It's not about building an image of ourselves or "seeking praise from men" that forms some concrete synthesis without paradox or conflict or rejection. Faith necessitates a relationship; building the kingdom is a part of that relationship. In this way, Christ is letting us know that we are related to those who've come before us, whose lives weren't made simple or easy by virtue of their faith, their willingness to bear that kingdom within themselves. So we will also become united with Jesus as the great example of what it is to serve. I know many people that I imagine would simply call this nonsense, and have all kinds of explanations and words for why anyone would believe it or be asked to believe it. But I doubt that these same people would feel it silly to sit up all night with a sick child, or to go to great lengths to care for someone they loved, or to stand by a spouse going through a hard time. It is in that loving relationship, the practice of love, that this joy is understood. So it is with the relationship to the kingdom, and the depth of love in that relationship that "passes understanding." A bond or commitment of love is not silly and neither is it exploitation or foolishness.

‘You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot. My study bible says that salt had religious and sacrificial significance because of its preservative powers, necessity for life and its ability to give flavor. It symbolized the making of a covenant. To eat salt with someone meant to be bound together in loyalty. Thus as the salt of the earth, Christians are meant to be preservers of God's covenant and give proper flavor to society. By acting as salt, we preserve what is necessary, and we keep something important from perishing. We add an ingredient to the society that enlivens everything, bringing out what is alive and meaningful, brightening the flavor of life. Without our own savour or flavor, we cannot do this. We become useless.

‘You are the light of the world. A city built on a hill cannot be hidden. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven. Light is a symbol of God who is the "uncreated Light." In the Old Testament, light is symbolic of God, the divine Law, or Israel in contrast to the Gentiles (as we have seen already in Matthew's gospel, Jesus is referred to as the light shining to the Gentiles, or those who sit in darkness). In the gospels, Jesus as Son is referred to as "light," the "light of the world," the "light shining in the darkness." By participating in the kingdom, we are to carry that light within us, and to point to the great light for others to see. We are to be "light bearers." We are encouraged to let that light shine before others, not to be afraid, that the purpose of the light is to shine. In other places in the gospels, Jesus is quoted using these same metaphors when he speaks about the kingdom and its nature.

Clearly, we carry this kingdom within ourselves, we are to live out its energy, its teachings, its reality, and so let that light shine before others. This is despite persecution, slander, and a host of other unpleasant experiences we may encounter for doing so. These, in fact, unite us with those who have come before, and with Christ himself. There is nothing that is worth deterring ourselves from the kingdom, we are taught here. We are to be disciples in faith, in a reality akin to salt and light. Discipleship requires discipline and strength and self-awareness; its rewards are those things we carry with us. We're not looking for a defined synthesis of the world and our faith - quite the opposite, we may encounter hardship, difficulty, persecution. We live that paradox. We carry our cross. And with it is joy, light and salt, unity. But most of all, a tremendous, inexpressible, compelling, transformational love that "the world" does not seem to know. This gives the salt its savour. This light, lit within us, is the light we are to shine before others, so that it points to its Source.

The Beatitudes

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying:

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.

‘Blessed are those who mourn, for they will be comforted.

‘Blessed are the meek, for they will inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

‘Blessed are the merciful, for they will receive mercy.

‘Blessed are the pure in heart, for they will see God.

‘Blessed are the peacemakers, for they will be called children of God.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

- Matthew 5:1-10

The Sermon on the Mount begins here, with the Beatitudes. Beatitude means "blessing." In this first section of the Sermon on the Mount, Jesus enumerates the blessings attributed to those who seek this kingdom of which he has been preaching. These are not blessings of a worldly nature, but of a spiritual nature. We're speaking of spiritual disciples, those who make their lives in the world via the welcoming of this kingdom and the practice of spiritual faith. Jesus is seated (verse 1) in the traditional teaching position of a rabbi.

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven. Jesus begins with a teaching on what it is to be humble. In Hebrew, "poor" means both the material poor and the faithful among God's people. The "poor in spirit," therefore, are those who have the heart of the poor and their total dependence upon God. Their blessing is this kingdom of heaven

‘Blessed are those who mourn, for they will be comforted. My study bible equates mourning with the fruits of repentance; the idea that we turn from one way of life to another. In some way, this makes much sense to me. Repentance can connote a kind of grief. When we turn from one thing to another there is a sense of loss. If we give up certain "worldly" things or pursuits or ways of thinking, are we not left with a sense of loss - a way in which we don't necessarily fit easily into the world? "Holy sorrow" is not only a state of personal repentance, but also sorrow over the suffering of mankind. This is a product of repentance or conversion. Importantly it is distinguished from an ungodly sorrow or morbid guilt which leads to despair.

‘Blessed are the meek, for they will inherit the earth. My study bible says that "mourning" (above) can extinguish the flame of anger and make a person meek. This is not a sense in which one is passive, but rather in which we are each in control of our own passions. It is the cultivation of a perspective that allows us to reflect, a contained strength. We recall the strength that we rely on through prayer, that helps us with perspective and detachment, to find a way through our passions and impulses (especially anger) for a good response, a God-bearing way of life in the world. The world, in other words, does not belong to the powerful and violent - but those who shall inherit in the new age of the kingdom are those who seek God's will in their responses to life and its challenges.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled. Righteousness is right-relatedness. We recall Jesus' two great commandments: To love the Lord God with all one's heart and soul and mind, and to love one's neighbor as oneself. To desire to live in this "justification" (as the Greek can also be translated) is to be filled.

‘Blessed are the merciful, for they will receive mercy. My study bible says that mercy is "love set in motion." I quite like this description. We are to approach others tempered by mercy, open to its reality. Living by this law of God's love we in turn receive and come to know God's mercy in ourselves through the reality of this kingdom and our relatedness to it.

‘Blessed are the pure in heart, for they will see God. What does it mean to be "pure in heart?" To be pure in this sense means, in the first place, to place no other gods before us. That is, devoted to the manifestation of God's will, to knowing and pleasing God, the spiritually good and true and beautiful.

‘Blessed are the peacemakers, for they will be called children of God. Peace is so often invoked in the spiritual sense, and yet this peace has also been called the "peace that passes understanding." It is a state of the acceptance of the spirit of God which we then share with others. Jesus' acceptance of this peace led him to no less than his death on the cross. But it is a profound way to understand reconciliation and the desire to share this love with others.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. As I am typing and composing this blog, I'm listening to a channel on cable television that plays classical music. What began to play just now is Beethoven's "12 Variations/See the Conquering Hero"- which in its first few bars incorporates the melody of the hymn of the Armenian Church, Der Voghormia or "Lord have Mercy." It is sung during the ministration of Communion to the clergy, which takes place behind the closed altar drape and before the faithful receive Holy Communion. I don't believe in literal signs, but I'm going to take this one as a gentle hint, something for me to consider. God's mercy is always present for those who suffer for the kingdom's sake. If we serve something that is not "worldly," we are bound to come up against its rules. In John chapter 15, Jesus has said, " If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. " We hold fast to the teachings of righteousness; but the servant is not greater than the master. Our blessing is the kingdom. Can you think of ways in which the practice of mercy and righteousness may lead us to conflict with "worldly" life? If you look to the left at the photos on my blog, you will see one of an orphan of genocide. It is representative of my grandparents' generation of survivors. When I was a child, I saw many of those survivors, men and women, as elderly folk, cry each Sunday in church when this hymn was sung. For so many, their experiences merely strengthened their faith. This is truly a peace that passes understanding, and we must remember that in the midst the sorrow of the world, we are blessed. Do you know those who have been persecuted in some way for their faith? Jesus prepares us for life in the kingdom, in these Beatitudes. Each of us must reflect and find what these mean for us in our own lives.

In you, O Lord, I take refuge

- Psalm 71

Follow me, and I will make you fishers of men

As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the lake—for they were fishermen. And he said to them, ‘Follow me, and I will make you fish for people.’ Immediately they left their nets and followed him. As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. Immediately they left the boat and their father, and followed him.

Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people. So his fame spread throughout all Syria, and they brought to him all the sick, those who were afflicted with various diseases and pains, demoniacs, epileptics, and paralytics, and he cured them. And great crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and from beyond the Jordan.

- Matthew 4:18-25

As Jesus comes upon those who will be his apostles, we must recall the great fame and influence of John the Baptist. This was considerable enough so that the historian Josephus felt Herod Antipas' execution of John was due to his fear of an uprising, should John instruct his followers to make one. These earliest chosen apostles, who respond immediately to Jesus' call, have already heard the preaching of John the Baptist, which prepared them to accept the Messiah. John's preaching concerned the imminence of that kingdom, and the One who would be the deliverer. Jesus himself, according to Luke, for example, has already been preaching and so is already known. According to my study bible, verse 19 may indicate the second time three of these men are called by Jesus to follow (see Luke 5:10).

In the second paragraph, we are given a summary of Jesus' early ministry. He goes throughout Galilee, teaching in synagogues, proclaiming the good news of the kingdom at hand, and healing every ailment - physical and spiritual. His fame spreads, and great crowds begin to follow him from all around: Galilee, the Decapolis, Jerusalem, Judea, and from beyond the Jordan. The Decapolis is the region north and east of Galilee. (For a map of these regions of Jesus' early ministry, see here.)

We continue in this passage with themes from yesterday's reading: his followers are of the common people, considered by the various religious groups in Judaism to be "people of the land," peasants. They have not been formally trained in any sacred school, most of them are uneducated and illiterate. His ministry focuses on proclaiming the good news of the kingdom, teaching in the synagogues, and is characterized by healing of every kind. This has been so in each of the gospels, as we have already been through John, Luke, Mark and now begin Matthew. Matthew's special perspective is on prophecy and the appearance of the kingdom as a startling reality - so we must understand this reading from that perspective. The "light that shines in the darkness" begins in the areas considered to be without great teachings or spiritual manifestation; among men, Jesus' early followers are people who are not particularly trained or given spiritual education of a recognized nature. His early ministry in Galilee, in a region of the Gentiles, marks these beginnings as commonplace, not particularly remarkable. But out of this comes the ministry nevertheless, and in this very knowledge of the commonplace and unremarkable, we are given to understand the immanence of the kingdom: the kingdom lives where the Spirit is at work. The "wind that blows where it chooses" (as it says in John 3) is at work in the transformation of these men into apostles, in the teachings of Jesus, in the healings that follow where Jesus goes and preaches and ministers. These are all manifestations of the kingdom -- or rather they all bear witness to its presence. The transforming, powerful working of the leaven of this kingdom is being revealed in the land, from the commonplace, everyday and ordinary. That which bears witness gathers many followers. My study bible says that this witness to the kingdom, these miracles in this early activity of Jesus, serve as an introduction to the Sermon on the Mount, which we will read tomorrow. We continue to be taught what the kingdom is, its surprising Mystery which will always teach us its nature: prophesied yet unexpected. From this we learn the nature of belief that must always hold its eyes open and be prepared to accept, to repent (turn toward God) in the spirit of the confrontation of the new, the spiritual reality of the "wind" that shows us where it's been.

The people who sat in darkness have seen a great light

Now when Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and made his home in Capernaum by the lake, in the territory of Zebulun and Naphtali, so that what had been spoken through the prophet Isaiah might be fulfilled:

‘Land of Zebulun, land of Naphtali,

on the road by the sea, across the Jordan, Galilee of the Gentiles—

the people who sat in darkness

have seen a great light,

and for those who sat in the region and shadow of death

light has dawned.’

From that time Jesus began to proclaim, ‘Repent, for the kingdom of heaven has come near.’

- Matthew 4:12-17

John has been arrested and imprisoned by Herod Antipas, and Jesus goes ("withdrew") to Galilee. He does not go back to his home in hilly Nazareth, but remains close to the lake. We are told in Matthew's gospel that this reflects the prophecy of Isaiah, quoted above.

Galilee is called "Galilee of the Gentiles" because it had been heavily populated with non-Jews. In 734 B.C. it became an Assyrian province. By Jesus' time it had a mixed population to the extent that it was no longer considered a genuinely Jewish land. Many non-Jewish residents, however, had converted to Judaism in the Maccabean period. According to my study bible, even the Jews who inhabited this area were influenced by Greek culture and were considered second-class by the Jews of Judea.

"Darkness" (in the quotation from Isaiah) means ungodliness. It is about spiritual darkness - to sit in "darkness," in this language, means to be overcome by spiritual ignorance and death. Christian tradition denotes "the great light" shining on these people as an anticipation of the gospel which will be preached to all after the Resurrection.

In the gospel of John, John the Baptist is quoted as saying that Jesus "must increase, but I must decrease" (John 3:30). Taking these sources together, we understand that Jesus starts his ministry as John is arrested. He goes to Galilee, to Capernaum on the shore of Sea of Galilee. Outside of Jerusalem, his ministry will focus on this land considered "second class" in Judea, influenced by Greek culture and a crossroads or mixture of many peoples of the region. It is a region influenced by trade and different empires - Greek was the cosmopolitan or international language of its time, the language of trade, diplomacy, literature, poetry and philosophy. This sounds quite wonderful to us; but in fact we could consider it in that time and context to be "worldly" or perhaps even more closely, a place tainted by the "common" -- not pure, not elite. It is a crossroads of many influences, of fishing and agriculture. Capernaum is also home to Jesus' first apostles.

So Isaiah's "light that shines in the darkness" has also prefigured the words in the first chapter of John's gospel. But according to Matthew, Jesus' beginning his ministry here in Capernaum, in Galilee, is all about that light that must come into the darkness. Jesus' home in Nazareth was also considered a place of insignificance, even having a negative reputation. His ministry begins here in this place of the common, a crossroads of the world, of the daily trade, of fishing, of agriculture, and influence from many cultural sources rather than the elitism or "purity" of Judea. The light is spread and shared in this place from which his disciples and apostles will be chosen. Matthew ties it to prophecy, but we can also see its significance in the need of the world for this light, and of its sharing of itself with all the world. In today's reading, we also have a selection from 1 Corinthians 1:

For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.

We have already had a glimmer of the Mystery, of the expected yet unexpected, and this passage in Matthew opens up yet further this mystery of that which has been prophesied and awaited, yet is so new in its revelation, and unexpected. Never let the surprise go: these words are still surprising, the effects are still surprises. We find God where we are likely to least expect and in ways we do not expect; yet somehow we have been told these words over and over again. Let us remain humble enough, our eyes open enough, to understand this and see it at work in our lives and the world around us.

One does not live by bread alone, but by every word that comes from the mouth of God

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted for forty days and forty nights, and afterwards he was famished. The tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written,

“One does not live by bread alone,

but by every word that comes from the mouth of God.” ’

Then the devil took him to the holy city and placed him on the pinnacle of the temple, saying to him, ‘If you are the Son of God, throw yourself down; for it is written,

“He will command his angels concerning you”,

and “On their hands they will bear you up,

so that you will not dash your foot against a stone.” ’

Jesus said to him, ‘Again it is written, “Do not put the Lord your God to the test.” ’

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendour; and he said to him, ‘All these I will give you, if you will fall down and worship me.’ Jesus said to him, ‘Away with you, Satan! for it is written,

“Worship the Lord your God,

and serve only him.” ’

Then the devil left him, and suddenly angels came and waited on him.

- Matthew 4:1-11

Jesus is led up into the wilderness. After the revelatory experience of his baptism, he is led into the wilderness to be tempted. The Greek word used for "led up" (anago) is interesting, because it can mean at once "led up" and also "brought back" - Jesus is led up and he is also brought back from this exalted revelation of Sonship and Trinity at the baptism, to "the world" in which he is tempted as a man in this place of wilderness. Wilderness is a place of battleground, according to my study bible. It's a place where anything can happen, a picture of "the world" in which we have "good" and "bad" influences to choose from; my study bibles says, "at once the abode of demons and a source of divine tranquility and contemplation." When the earliest monastics began their desert dwelling, it was for precisely this reason; it is a place of spiritual battleground. Like Christ, both we and the desert fathers have aid in this battle. We are not alone. We have our "Emmanuel" or "God with us."

But we mustn't forget this place of wilderness as a place to focus, where we are able to see a sharp contrast between the things that are God's and the things that belong to "the world." So the temptations that Jesus faces are "worldly" in their nature. He is at once divine and human, and so his Sonship confers a will united with the Father, but his human reality is a state of free will, of choice, and of temptation by the "worldly." Let's examine the nature of Jesus' "worldly" temptations.

Firstly, he has been fasting. Fasting is a spiritual discipline precisely because it is a discipline: it is a way of choosing, of abstinence. Our great goal of personal spiritual discipline is abstinence from sin. But fasting becomes a way of expressing and developing our capacity for choice. We are not slaves to any impulse; we are capable of choice and personal discipline. My study bible notes that fasting gives us an example of our own power and its limitations. Jesus' answer, "Man does not live by bread alone" is a great statement of detachment. But there is more to this worldly temptation: Jesus is tempted, after revelation via the baptism in the Jordan, to create a great display of power, to test his spiritual identity. And this is really the "worldly" part of temptation: does he need to prove himself? To flex his spiritual muscles in the mode of power, a display for himself or others? No, this is not part of God's will for him - he will not do it. "If you are the Son of God" is the great temptation to prove identity - by acting in separation and in a "worldly" way to show or to prove something. "Worldly" temptation, we can conclude, will prey on our insecurity, our sense of need to prove ourselves, to prove the value of our faith, to give in to a perspective which does not include the spiritual, the presence of God. It will seek to test the reality of such relationship. Jesus rejects a kingdom based on materialism, earthly well-being, the "bread which perishes." It is an affirmation of reliance upon God, and a reflection of what it is to take up our cross in this struggle that will carry us through all the gospels. The spiritual life is not simply one of ease and comfort; we will not necessarily reconcile paradox and contradiction but make choices through the struggle.

The next temptation is again a temptation to create a great sign and wonder, and put that relationship to the test. Can he hurl himself down from the temple in Jerusalem? Prove God's power to save? Again, this same way of thinking will be present at the crucifixion, when Jesus is told to prove himself by saving himself from the cross. My study bible notes that God's Kingdom is not one of earthly spectacle and fame. The Church has long forbidden, since its earliest centuries, exposing ourselves to danger just to test God's protection. To do so is to "tempt the Lord," to "put God to the test." The worldly temptation is about our image in the eyes of others - what we can prove of that relationship to God in our spiritual reality and worship. Faith asks of us to dwell within a different reality of relationship and relatedness.

Finally, Jesus is tempted with all the material wealth and power in the world. If he would but follow the "Prince of this world," all of this would be his. But again, our faith does not come from the desire to gain fame, wealth and power. The spiritual struggle is not one of seeking to conquer the world in this sense. "Worldly" temptation looks at life without this presence of God, without spiritual reality. The temptation to forget this relationship and its reality, its goals and purposes, and our identity in relationship to God, is one that still tempts. With our great focus on image in so many ways, it is perhaps more strongly felt as a "should" than ever. But Jesus rejects this image for his life of spiritual struggle, with its different goals and values. Jesus' Sonship is what his human mind chooses. "Away with you, Satan" is a command, rather than a rebuke.

I love this ending to this particular passage, that the angels came and ministered to him. We may find in our own lives a "saving grace" at any time. But it does not mean that we avoid our struggles and choices, and remember to rely on our understanding of faith - and that we go into that struggle in our own wilderness, just as he did, so that we make our choices.