Blessed is He who comes in the name of the Lord!

When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, saying to them, ‘Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. If anyone says anything to you, just say this, “The Lord needs them.” And he will send them immediately.’ This took place to fulfil what had been spoken through the prophet, saying,

‘Tell the daughter of Zion,

Look, your king is coming to you,

humble, and mounted on a donkey,

and on a colt, the foal of a donkey.’

The disciples went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and that followed were shouting,

‘Hosanna to the Son of David!

Blessed is the one who comes in the name of the Lord!

Hosanna in the highest heaven!’

When he entered Jerusalem, the whole city was in turmoil, asking, ‘Who is this?’ The crowds were saying, ‘This is the prophet Jesus from Nazareth in Galilee.’

- Matthew 21:1-11

Today's reading depicts the events commemorated in the Church as Palm Sunday. At Jesus' time, there was tremendous expectation among the Jewish people of a political Messiah, a deliverer, someone who would reconquer the land, free it from all foreign (in this case, Roman) domination, and establish once again a kingdom of Israel - David's kingdom. Some expected this king to be a warrior-leader. My study bible notes that the miracles of Jesus, particularly that of the raising of Lazarus (as written in John 12:9-11), heightened expectations in some that Jesus was to be this political Messiah, who would re-establish David's kingdom.

But Jesus comes into Jerusalem riding a donkey. This is not a warrior's horse nor triumphal chariot. Rather, it is a sign of humility and peace. Jesus has spent so much time preaching about the laws of his kingdom: most notably about what constitutes power and greatness in this kingdom. In Friday's reading, for example, his apostles were most effectively taught the meaning of who was to be first, who was to be greatest among them. "You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many." The apostles have been warned several times about what is to happen in Jerusalem. Jesus' act of riding a donkey into Jerusalem establishes once again the nature of this kingdom and its king. It is a kingdom of spiritual revelation, not political domination. It is a kingdom of love and service. It is a kingdom for which we need our eyes to be opened so that we may truly see. This is not an earthly king, but a King of Glory, whose kingdom is established through faith. My study bible notes, "Thus the Church sees the Son of God entering not the earthly Jerusalem only, but more importantly the celestial Jerusalem, to establish His reign and His Kingdom (see Mark 11:10; Luke 19:38). He is taking the new Jerusalem to Himself as a pure bride, and the children celebrate His entrance as if it were a marriage."

Matthew here reports a second animal with the donkey, a colt. We've seen an interesting doubling in some of the miracles reported by Matthew, such as in the previous reading, in which Jesus' last great miracle before coming to Jerusalem is opening the eyes of the blind. My study bible suggests that the addition of the colt, the second animal, may be symbolic of the Gentiles who will become a part of the faithful of this kingdom. That is perhaps a good explanation for the "doubling" of those who are healed in certain miracle stories in Matthew's gospel, which was originally written for an audience with many Jewish members.

As Jesus enters Jerusalem, he is hailed as Messiah with the words of Palm 118:25, 26. These verses are associated with messianic expectation, and were very well known. They were recited daily for six days during the Feast of Tabernacles (also known as the feast of Booths, to which Peter refers in the passage on the Transfiguration when he suggests building tents or booths). Seven times on the seventh day of this festival, these verses were recited again as branches were waved. The Feast of the Tabernacles was the feast of the coming Kingdom. Hosanna means "Save [we] pray."

So we come to understand the importance of the lessons preparing us for this day of awaited expectation. A King of Glory enters Jerusalem, as a bridegroom comes to a bride. But we need the eyes to see to understand this king, and we need the ears to hear his message of humility as noted in the recent readings cited above. We remember what it is he asks of us, as we think about this scene of Jesus' triumphant welcome into Jerusalem. There were those who could not accept his message, and there were those who could. As we journey toward the Cross, will we think about faith and what it means? In the Greek word πιστις, there is no differentiation between these various meanings of faith, belief, trust. It is all of the above, so to speak. As Jesus goes to the events ahead of him, we will remember what it is to have faith, to trust and believe, and to love as well. What tests your faith, your spiritual sight and spiritual hearing? What opens these things up for you, even in the midst of trouble, that may follow so soon upon triumph?

Lord, have mercy on us, Son of David!

As they were leaving Jericho, a large crowd followed him. There were two blind men sitting by the roadside. When they heard that Jesus was passing by, they shouted, ‘Lord, have mercy on us, Son of David!’ The crowd sternly ordered them to be quiet; but they shouted even more loudly, ‘Have mercy on us, Lord, Son of David!’ Jesus stood still and called them, saying, ‘What do you want me to do for you?’ They said to him, ‘Lord, let our eyes be opened.’ Moved with compassion, Jesus touched their eyes. Immediately they regained their sight and followed him.

- Matthew 20:29-34

As Jesus leaves Jericho, a large crowd is following him. And the cry is heard, a great shout - "Lord, have mercy on us, Son of David!" The great plea to the Lord goes out. But at this time, it's different from the plea we heard from two blind men earlier in Matthew's gospel. This time, among the Jews, Jesus is addressed as "Lord." My study bible note the two titles in this appeal, "Lord" and "Son of David." "Lord" is the common name for God. "Son of David," which we've heard before in this gospel, is a title connected to the expectation of the Messiah. As Jesus walks toward his Passion, this plea, phrased in this way, is a herald of the arrival of the messianic age. This is Jesus' last miracle before the triumphal entry into Jerusalem that we remember on Palm Sunday.

In the gospel of Mark, this story is known as the story of Bartimaeus the blind man. The story also appears in the book of Luke, only Jesus is approaching Jericho, rather than leaving. Here in Matthew, as in the earlier healing in the same gospel noted above, there are two blind men who cry out to Jesus as he is passing through Jericho. We recall the associations with Jericho, its naming as a point of reference for the Promised Land as told by God to Moses, and the return of the Israelites to the Promised Land when they were led by Moses' successor, Joshua. And then there's the famous story about how its walls came down with a shout.

So, armed with these associations with Jericho, we understand the "entry" into a long-expected messianic age as Jesus is in the final stage of his journey to Jerusalem. The great shout that brought down the walls for the Israelites under Joshua is replaced with a new cry for entry into a spiritual kingdom, a renewed and deepened promise: "Lord, have mercy on us, Son of David!"

As I have mentioned many times in these commentaries, nowhere is the phrase "Lord have mercy" more frequently encountered than in prayer and worship, both formal and personal. We pray for entry into this spiritual kingdom, as a way of establishing relationship with the Lord. We ask for what we want in this place of promise by using these words as petition. The words here in the original Greek for "have mercy on us" are those used in the liturgy still said from ancient times, ελεησον ημας. In Greek, the root for "mercy" (ελεος) is the same as the word for olive oil. In ancient times, this oil was the base for all healing balms, and in the fullness of our understanding of God's mercy we have to understand mercy ultimately as healing - as the antidote for whatever it is that ails us, for whatever we need spiritually, mentally, physically, on all levels of our existence. This is what we do when we pray for mercy.

In our story, the blind men sitting by the road call to Jesus with this cry for mercy. My study bible notes that Jesus knows beforehand what they want -- and what we want. Jesus uses the phrase that he does so often when encounters those who wish to ask something from him: "What do you want me to do for you?" As in the great shout by Joshua and his men, they are insistent, and shouting loudly - and ever louder as the crowds tell them to be quiet. They tell Jesus, "Lord, let our eyes be opened." And, we're told, "moved with compassion, Jesus touched their eyes. Immediately they regained their sight and followed him." This passage teaches us about prayer, and our need to come to the Lord with our own specific prayer, and not to give up. But I also think there's a deeper and more important meaning here about what we pray for. We all pray to have our eyes opened to this promised land, this kingdom which can only be seen with spiritual sight. If anything is to be taken from this passage, it is that we must pray to have our eyes opened to this kingdom that we are promised, so that we know where we are and where we are going. We do not want to be as those whom Jesus called the blind led by the blind. So the next time you pray for mercy, or hear the phrase "Lord have mercy on us," remember the importance of praying that our eyes might be opened, praying for spiritual sight to see the things of the kingdom, and not to be a part of the blind leading the blind.

Jesus asks, "What do you want me to do for you?" For what do you pray, and insist, in prayer? What walls need to come down for you to realize a promise? Sometimes those walls are within us, that keep us from seeing what a promise is worth. What gift is worthy of this insistence?

Whoever wishes to be first among you

While Jesus was going up to Jerusalem, he took the twelve disciples aside by themselves, and said to them on the way, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death; then they will hand him over to the Gentiles to be mocked and flogged and crucified; and on the third day he will be raised.’

Then the mother of the sons of Zebedee came to him with her sons, and kneeling before him, she asked a favour of him. And he said to her, ‘What do you want?’ She said to him, ‘Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom.’ But Jesus answered, ‘You do not know what you are asking. Are you able to drink the cup that I am about to drink?’ They said to him, ‘We are able.’ He said to them, ‘You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father.’

When the ten heard it, they were angry with the two brothers. But Jesus called them to him and said, ‘You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.’

- Matthew 20:17-28

In the previous two readings, we've had a discussion of the statement, "The last will be first and the first will be last." (See readings for Wednesday and Thursday.) Jesus has discussed the rewards of the kingdom for those who are its laborers, for those who leave all in order to serve in this kingdom and, as he told the wealthy young man in search of eternal life, "Follow me."

We begin with what is now the third formal warning to his disciples about what is going to happen to Jesus in Jerusalem. Finally, they are on their way to Jerusalem, and Jesus teaches them yet more clearly about what is ahead for Him. "See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death; then they will hand him over to the Gentiles to be mocked and flogged and crucified; and on the third day he will be raised."

In Wednesday's reading, we read of Jesus' teaching, "Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life." Now that Jesus has once again announced to the disciples that the end of this journey together with him is near, and that the day of his resurrection approaches, it seems that his apostles and close friends the Zebedee brothers, John and James, and their mother, Salome, come to make this request, given the teachings that have come in these passages just before. Jesus asks her, "What do you want?" She said to him, "Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom."

Jesus replies, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?" They said to him, "We are able." He said to them, "You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father." In the original Greek, Jesus speaks not only of the cup that he is about to drink, but also calls what is ahead of him a "baptism." My study bible notes that Jesus' crucifixion and death is called a "cup" because he drank it willingly. The note continues, "His death is baptism, for He was completely immersed in it, and by it He cleansed the world."

They said to him, "We are able." He said to them, "You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father." Again, in the original text, Jesus tells John and James tell Jesus that they will indeed drink his cup, and also undergo his baptism. My study bible has a note saying that the preparation of the places by the Father does not diminish Jesus' equal authority, but rather Jesus means that this is not his alone to give.

The other disciples are upset that John, James and Salome, their mother, have made this request to Jesus. But Jesus tells them: "You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many." Here we have yet another reading from Jesus on the concept of the first who is last and the last who is first, and it is perhaps the greatest teaching he gives on power and its nature in the kingdom. Not only should greatness be shown by service, but "whoever wishes to be first among you must be your slave." The great example of this will be set by Jesus himself: "Just as the Son of Man came not to be served but to serve, and to give his life a ransom for many." Jesus' cup and his baptism is a rendering of himself, his very life as a human being, to the service of all. In Aramaic, notes my study bible, "for many" means "for all."

I don't think it's possible for me to grasp the tremendous significance of this voluntary act of Jesus, that he will go to the Cross "for all." We know his power, and that which he serves, we have seen his many miracles. This is a voluntary act, this cup that he is about to drink. In the baptism of death and crucifixion that he will endure, his life will be given for the sake of opening this kingdom to all. It is an act of giving, of service to all. Perhaps there are those who may be able to calculate the tremendous impact upon the world by this cup and this baptism, but I confess that it is simply too great for me to grasp. But by this act, the world has been changed. We have an image of what it is to serve, to give one's life as a ransom "for many." In the darkest times of struggle, we look to this act and this image for inspiration and understanding that there are meanings to life - to power and greatness and all that is a part of that in truth - that transcend our understanding and the appearance of our circumstances. I hope those meanings and values are present to you wherever you need to turn for guidance through difficulties. In this way, Jesus' cup and baptism continues to serve the world, to fill each of us with awe and inspiration, to find the things that are worthy to serve, and to transcend appearances of the world, and all our circumstances.

The last will be first, and the first will be last

‘For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. After agreeing with the labourers for the usual daily wage, he sent them into his vineyard. When he went out about nine o’clock, he saw others standing idle in the market-place; and he said to them, “You also go into the vineyard, and I will pay you whatever is right.” So they went. When he went out again about noon and about three o’clock, he did the same. And about five o’clock he went out and found others standing around; and he said to them, “Why are you standing here idle all day?” They said to him, “Because no one has hired us.” He said to them, “You also go into the vineyard.” When evening came, the owner of the vineyard said to his manager, “Call the labourers and give them their pay, beginning with the last and then going to the first.” When those hired about five o’clock came, each of them received the usual daily wage. Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” But he replied to one of them, “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?” So the last will be first, and the first will be last.’

- Matthew 20:1-16

Today's parable continues Jesus' statement from yesterday's reading, that "many who are first will be last, and the last will be first." Jesus was speaking about the sacrifices that people make to "follow Him" and to work for the kingdom. This topic followed the incident wherein the wealthy young man asked what he must do to inherit eternal life, and Jesus gave the example of a camel going through the eye of a needle in order to illustrate the difficulties wealth can present as obstacle to entering the kingdom.

In this story of laborers in the vineyard, we have an illustration about the nature of this work for the kingdom. The earliest laborers come first thing in the morning, and work for the wage they've negotiated with the landowner. The landowner goes out in search of more workers, at three-hour intervals: nine o'clock, twelve o'clock and three o'clock. Finally at about five o'clock, the last hour before what would have been considered the end of the day, the landowner goes out in search of the last laborers. Even though all of these laborers did not work the same amount of hours, they were all paid the same rate: the daily wage. The earliest laborers grumble: "These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat ." But the landlord replies thusly: "Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?" "So," Jesus says, "the last will be first, and the first will be last."

One interesting thing to note about this story is that the times the landlord searches for workers correspond to the traditional hours marked for prayer during the day. There's a famous sermon by St. John Chrysostom, which is read every Easter in the Eastern churches, based on this parable. It is well worth reading to understand the spirit of the parable, and how we can apply it to our lives today.

My study bible says, in its notes on this passage, that the vineyard is the life God gives us in the world, the day is the time of laboring (the here and now), and the laborers are those whom He calls to fill His commandments. It notes that the different hours at which laborers were called reflect the different ages in a person's life that he or she may be called to faith: there are those who come to this labor from their earliest youth, and those who come late in life to heed this call. But each receives the same reward. To quote from a note in my study bible: "God's generosity provides equal access to and enjoyment of rewards in the life of the Kingdom for both early and late comers. Jesus teaches the former they should neither be proud of their long service, nor question those called at the eleventh hour -- lest they themselves lose all. To the latter, He teaches it is possible even in a short time to recover everything." It adds, "In Jesus' ministry this parable applies to the Pharisees and sinners, while in the early Church, it applies to Jews and Gentiles." We recall that Matthew's gospel is written with a Jewish audience in mind. In the sermon from St. John Chrysostom, the reward is the banquet of the Easter Eucharist.

I think it's important to dwell on this parable and to come to understand it for ourselves. There is this important notion of time and reward involved. Those who labor for the kingdom may not realize great rewards as a sort of formula: if you do this, then you will receive this. We don't say prayers by rote in order to gain some "edge" that allows us to receive "more." This isn't the nature of grace. To quote Shakespeare's insightful understanding, "The quality of mercy is not strained." In a previous parable, Jesus compared mercy and forgiveness to a king who gives his slave more time to pay a debt. So the landowner goes out and appeals to different people at different times, seeing them as yet still unemployed. God's appeal to us, Christ's appeal to all, will always be present to us at every stage of our lives. Whether it is early or late when we are called, we don't give up on this labor because others are there before us. The reward is the same, always open to all, even until the last hour.

When do you heed this call? Do you put it off until tomorrow? This story doesn't include those who reject the call or put it off - only those who hear it later. Those who are called early have no "bragging rights" over those who come later. There are many places in the world today, where people hear this call for the first time. One who comes to this labor always comes to it as an equal, in the love of God. When do you respond to the call? You are always welcome.

For God all things are possible

Then Jesus said to his disciples, ‘Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ When the disciples heard this, they were greatly astounded and said, ‘Then who can be saved?’ But Jesus looked at them and said, ‘For mortals it is impossible, but for God all things are possible.’

Then Peter said in reply, ‘Look, we have left everything and followed you. What then will we have?’ Jesus said to them, "Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life. But many who are first will be last, and the last will be first.'

- Matthew 19:23-30

In yesterday's reading, a wealthy young man came to Jesus, calling him "good Teacher," and asked what he must do to have eternal life. Jesus' answer drew the young man out, from thinking first of following the commandments, to a sense of self rooted in putting the pursuit of the kingdom first: before his wealth. Today's reading shows Jesus continuing to discuss this subject of wealth and eligibility for life in the kingdom.

"Then Jesus said to his disciples, ‘Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’" In yesterday's reading, Jesus told the young man to sell all his possessions, give them to the poor, and to "Follow me." But the young man was very sad, and went away, because "he had many possessions." The lesson is one of detachment, and what we put first in life, how devoted we must be to this kingdom in order to receive the promise of eternal life, and what we keep in our hearts. Here Jesus expands upon the understanding of how we view possessions in an imperfect world. We tend to cling to them, to let them define who we are. If our possessions become all that we see of ourselves and identity - if this becomes our treasure, then this is where our heart will be. This is why "it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." From a materialistic perspective, love of what we own - a definition of ourselves via what possessions we have - becomes the means of definition of the self. Jesus said, "Where your treasure is, there your heart will be also." But to cultivate the treasures that "neither moth nor rust can destroy" is to put one's sight on a spiritual kingdom, to define oneself by putting that first as the center of the self, where one's heart is. It all depends on what we love, what we treasure. In a fallen world, where separation from God is the norm, it is easy to view life as a series of possessions - even love can be viewed by this perspective. But love and relationship work differently than possession of objects: a relationship with God demands all that we are and all that we have, just as a marriage is defined by Jesus as two becoming one flesh.

Many possessions, then, creates a difficult obstacle to the kingdom in the sense that there is so much from which to separate, to create detachment in order to place that kingdom first in one's heart. So difficult it is, then, that his disciples ask the question, ‘Then who can be saved?" Jesus' reply is essential for us to understand and take a hard look at: "For mortals it is impossible, but for God all things are possible." The nature of life in the world, for human beings, is that our possessions will consume our energy and efforts and concerns. Our attachment then becomes significant, impossible to break. The great illustration of the camel and the eye of the needle teaches us Jesus' perspective on this difficult, if not impossible problem. But God has a way of reaching through that tiny opening in the eye of the needle, and putting us through the lessons needed to cultivate detachment. We have only to truly wish it so, to decide that our treasure is spiritual. "For God all things are possible."

Peter, once again speaking for the apostles as he has so often in recent readings in Matthew's gospel, tells Jesus, "Look, we have left everything and followed you. What then will we have?" Jesus' apostles have left family, homes, and everything behind to follow Him. Peter's question raises the issue of reward or recompense: "What then will we have?" Jesus replies, "Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life." The reward is a place in the spiritual order of things at renewal - a place in the kingdom. Once the spiritual emphasis in life becomes primary, a place in the kingdom follows. A heart set on this treasure becomes a heart that is filled with good things. The twelve apostles themselves are taught that they will sit on thrones of Judgment. But all who follow will receive a hundredfold in return.

"But many who are first will be last, and the last will be first." It is hard for me to understand the meaning of this statement, but we will see in tomorrow's reading Jesus' parable illustrating what he means. Clearly, Jesus is speaking to his first followers, those whom we know suffered tremendous hardship and martyrdom as the early workers for the kingdom. Today, 2,000 years later, we continue to make this choice of what we place first in our hearts, and to learn to cultivate detachment. The early workers of the kingdom were the first, and in some sense perhaps, their labor is the longest. St. Peter's confession continues to be the rock upon which the church is built and the whole of Christendom turns to these gospels daily for its sustenance. We who share this faith now can see the influence of faith and followers all around us; but those early laborers could not see what we who are later can see.

In another sense of "first and last," we recall Jesus' teachings about the importance of humility, that he who would be greatest among us must be servant of all, and become like a child; we know that "the least of these" was always His great concern. And so this pairs beautifully with his teachings on wealth and possession and the ideas we get about who we are that so often come from great wealth, especially when we define ourselves by what we own.

How do you put this spiritual treasure first? Where is your heart? How do you cultivate detachment? We live in a world of great emphasis on possession and wealth - how then do we see our lives in perspective? I think the answer is there in our hearts, we turn for guidance to how we live our lives in that place where we put the values of relationship first, especially in prayer. By no means did all the saints and martyrs receive a hundredfold in their lifetimes of great struggle, sacrifice and hardship, nor all the workers of the kingdom we cannot name. I can say for myself that I have been blessed along with the spiritual struggles I encounter. But I believe it all comes down to the heart, and what we treasure there.

What must I do to inherit eternal life?

Then little children were being brought to him in order that he might lay his hands on them and pray. The disciples spoke sternly to those who brought them; but Jesus said, ‘Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.’ And he laid his hands on them and went on his way.

Then someone came to him and said, ‘Teacher, what good deed must I do to have eternal life?’ And he said to him, ‘Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.’ He said to him, ‘Which ones?’ And Jesus said, ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself.’ The young man said to him, ‘I have kept all these; what do I still lack?’ Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When the young man heard this word, he went away grieving, for he had many possessions.

- Matthew 19:13-22

Jesus begins in today's reading with reception of little children. They are being brought before him, presumably by their parents, so that he may lay his hands on them and pray. It seems the disciples consider this frivolous or disrespectful, but Jesus denies this. After yesterday's talk on divorce and marriage, we're presented with children in the narrative. Children were the lowest ranked persons on a social scale; their lack of importance shows in the attitude the disciples have toward them. But for Jesus, something completely different is going on. Once again, Jesus is teaching by his actions. "‘Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.' And he laid his hands on them and went on his way." A marriage is the depth of bond between two people: "the two shall become one flesh." But children are received in the spirit of blessing: Jesus lays his hands on them. Everyone is welcome in this kingdom. We have been told already that we must become like children in order to enter into this kingdom. Their very humility gives them the quality they need in order to be a part of this kingdom.

Interestingly, the story of the children and their blessing is juxtaposed with the following story of the wealthy young man who approaches Jesus. "Teacher," he says, "what good deed must I do to have eternal life?" My study bible points out that this man is approaching Jesus not as Christ but as a "good teacher" in the rabbinical sense, of the written Law. He's asking a question directed at finding the right deed or right behavior that would grant him this eternal life. Jesus answers in kind, as would a rabbi, rather than the One who is by now known to his disciples as the Christ, the anointed one. "Why do you ask me about what is good? There is only one who is good." A very clever answer, leading in some way to Jesus' identity. And then Jesus proceeds to give the answer the young man expects: "If you wish to enter into life, keep the commandments." The young man then asks, "‘Which ones?’ And Jesus said, ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself.’"

But the young man knows that he has already kept the law in this fashion, and he needs something else. "The young man said to him, ‘I have kept all these; what do I still lack?’ Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ When the young man heard this word, he went away grieving, for he had many possessions." Jesus reveals himself and his true identity in this answer. Just as he has repeatedly taught, whenever he has been asked, that the interpretation and fulfillment of the Law must come by the discovery of the intent of the Law, the spirit behind the law, so here the gift of eternal life is something that relies on much more than simply what we do or don't do. This is an unequivocal answer about what it is that He is asking of those who will follow him. We're not given formulas to follow for our conduct. Jesus' answer is not a one-size-fits-all answer for each one of us, that we should go out and sell all our possessions and give them to the poor. Rather, Jesus is addressing specifically the needs in the heart and soul of this man to put something first in life - to practice detachment from his possessions and to understand that a greater possession is at hand, the treasure in heaven that neither moth nor rust can consume. Jesus reveals his true identity in the answer, to leave everything behind and "follow me." We are to seek first the kingdom of heaven - and Jesus' answer indicates that this kingdom is His kingdom in the answer to "follow me."

We juxtapose, therefore, the little children with this young man who wishes for eternal life and is in fact burdened by his possessions so that he is restricted from this blessing. The children are examples of humility, openness, detachment. They are ready to approach for that blessing. Jesus' kingdom is one that is asking more of us than "doing the right thing." It is a kingdom that asks for our hearts and souls, for us to remember "where our treasure is" and that "out of the abundance of the heart" we are what we are. Once again in his teaching, Jesus has gone past the interpretation of the Law and given us its intent and meaning and purpose. It is who we are as human beings, what we guard in our hearts - and, as he previously taught when he said we should become like children, what we are willing to cut off from ourselves that stands in the way of this kingdom - that makes us who we are and renders us fit for citizenship in this kingdom. We are to let go of that which stands in the way of following him.

This is yet another "hard saying." But the gifts that Jesus is offering are not those of a life that is "worldly" in the sense that we are saved by our image in the eyes of others, what we do and don't do. It's not a sense of worldly respectability that gives us this membership in the kingdom. The level of relatedness to his kingdom that we are asked to keep in mind is this deep level of the heart, with the understanding that nothing in our lives must hold us back from this. Yesterday's reading on the deep bond of marriage was an indication of where Jesus dwells in terms of how he calls us to follow, to form bonds, and to call us to love, an indication of how deeply within ourselves we are called to be His. A hard saying, that takes us right to the center of ourselves and asks us what we keep in our hearts. A hard saying, which will be further explored in tomorrow's reading. But we recall that we are loved by a king who, in his mercy, gives us more time to get it right.

Two shall become one flesh

When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan. Large crowds followed him, and he cured them there.

Some Pharisees came to him, and to test him they asked, ‘Is it lawful for a man to divorce his wife for any cause?’ He answered, ‘Have you not read that the one who made them at the beginning “made them male and female”, and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.’ They said to him, ‘Why then did Moses command us to give a certificate of dismissal and to divorce her?’ He said to them, ‘It was because you were so hard-hearted that Moses allowed you to divorce your wives, but at the beginning it was not so. And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery.’

His disciples said to him, ‘If such is the case of a man with his wife, it is better not to marry.’ But he said to them, ‘Not everyone can accept this teaching, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can.’

- Matthew 19:1-12

In today's reading, Jesus receives a test from the Pharisees. They are testing him regarding the divorce law based on interpretation of Deut. 24:1-4. They want to know his opinion on the legality of divorce. But, as with the Sermon on the Mount and so many of his other teachings, Jesus goes back to the spirit of the law - or rather the intent of the institution of marriage itself. As himself the person who is the fulfillment of the Law and Prophets, Jesus shifts the question to the purpose of marriage in the first place, its intent and nature as a gift from God.

Jesus begins his reply: ‘Have you not read that the one who made them at the beginning “made them male and female”, and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh”? So they are no longer two, but one flesh.' In his answer, Jesus begins by going to the earliest story of creation - the beginning of the human race, before the Fall, and man's condition at that time. We are speaking of a world as it was intended by God: in relationship. That is, before the notion of separation from God entered man's consciousness. So, the great thing we must take from this example is Jesus' emphasis on relationship and relatedness, which we encounter so often as the great cornerstone of all of his teaching on all matters, great and small.

And, once again, not only is the emphasis on relatedness and relationship, but that relatedness and relationship is also in God, with God and through God. Just as we can go to the great teaching of Jesus to His apostles at the Last Supper, and read the theology of the Church in the teaching on the relatedness of Father, Son, Spirit and man, so we must understand the spirit of this teaching on divorce. It is an emphasis on what is held as marriage in a spiritual sense as instituted by God, what is the aim of marriage in the first place. The Creator has established an extension of relatedness, instituted to sustain and maintain relationship among his creation. And this is not simply "relationship" as we may understand the word in all its variable levels. This is a bond in which "two become one flesh" - leaving behind separate family ties and all else that stands in the way of forming a relationship of "one flesh" between the two individuals. "Therefore what God has joined together, let no one separate."

The Pharisees respond "Why then did Moses command us to give a certificate of dismissal and to divorce her?" And Jesus answers, "It was because you were so hard-hearted that Moses allowed you to divorce your wives, but at the beginning it was not so. And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery." Again, the emphasis is on relationship. The ancient Church expanded reasons for divorce to include a threat to one's partner's life, desertion, and forced prostitution. But clearly, as other commentaries have noted, we can see the intent of the marriage bond, and thereby the ways in which this bond of relatedness can be broken. Jesus' reply, indicating the intent of marriage prior to Original Sin, gives us an understanding of the level of relatedness for which marriage as a sacred institution was intended. But He also indicates that we are capable of abusing and breaking that bond via our choices. Abuse of such relationship, in my opinion, can thereby come in many forms - and can render the marriage bond destroyed. We don't live in a perfect world and neither are any of us perfect beings, but the intent of marriage as depth of bond and relatedness in the Creator I think we'd do well to focus on and consider. The words "one flesh" are a profound indication of what love is, or is meant to be.

"His disciples said to him, ‘If such is the case of a man with his wife, it is better not to marry.’ But he said to them, ‘Not everyone can accept this teaching, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can.’" Jesus' disciples consider the bond of the spiritual institution of marriage, and clearly that depth of bond that constitutes marriage is the emphasis in this teaching. For the sake of the kingdom, Jesus says, there are those who have made themselves celibate. Not all are called to marriage - and some are called to celibacy, we read here, for the sake of the kingdom of heaven. So there is a kind of freedom in this teaching which we again must examine if we are to seriously consider what this institution is as a spiritual creation in God. We return to themes of union and relationship: some are called to celibacy for the sake of the kingdom for which Jesus has come into the world. God joins people together, and also calls others to celibacy for the sake of relatedness to God and to the members of the kingdom. Relatedness and relationship in spiritual terms come in many forms. Each is called by God to one's own way of serving the intention of that Will.

When we think of marriage, we'd do well to start with the understanding of the depth of relatedness for which it was intended. We first start with our notions of God and what we understand from Jesus' continued emphasis on love and relationship in so many forms. How are you called to love? In prayer, what does your heart of hearts teach you about union?

Forgiveness

Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.

‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” And out of pity for him, the lord of that slave released him and forgave him the debt. But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” But he refused; then he went and threw him into prison until he should pay the debt. When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?” And in anger his lord handed him over to be tortured until he should pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’

- Matthew 18:21-35

After Jesus' talk on relationships in the church (see the past two readings of Thursday and Friday), Peter asks Jesus an important question opened up by the teaching: "Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?" Jesus responds, "Not seven times, but, I tell you, seventy-seven times."

Jesus then goes on to tell the parable of the slave who asked for forgiveness from the king, but who would not in turn forgive the debt of his fellow slave. Ten thousand talents is an enormous sum of money, more than a laborer could possibly earn in a lifetime. This is contrasted to the hundred denarii owed by the fellow slave, which is equivalent to about a hundred days' wages. My study bible notes that in this story, Jesus portrays sin as a debt to God, "a debt originated by neglecting God's will." I think the notion of debt here is worth exploring a little more. Presumably we owe this king everything: our very lives and all that we have, as illustrated by the story. We can never pay back what we owe. The king is reckoning his books; his slaves have been given time to pay the debt, and it's time "to settle accounts." The slave begs, "Have patience with me, and I will pay you everything.” He needs more time. "And out of pity for him, the lord of that slave released him and forgave him the debt." We recall Jesus' teachings about fruitfulness. So much has been invested in us; the word as seed takes root and we become fruitful according to the good soil of our hearts and our capacities for bearing fruit. We've been given a gift, and time to produce returns. We ask for mercy, for more time, and love and mercy continually are granted when we ask. This is the sign of repentance, that we care, that we open the door always to relationship with this king.

Then we come to the part in the story where the forgiven slave demands a debt be paid that is owed to him by a fellow-slave. "Then his fellow-slave fell down and pleaded with him, 'Have patience with me, and I will pay you.' But he refused; then he went and threw him into prison until he should pay the debt." The first slave has already been forgiven for his debt by the king, and yet seeks to make his fellow-slave pay - even throwing him into prison when he cannot immediately do so. What does it mean to "throw into prison" those who cannot pay us what they owe? What do others owe us who've caused offense to relationship or sinned against us? I think it is important to think about this metaphor of debt: forgiveness means we don't seek retribution, equal payment. The open door of repentance, the asking for mercy, is the equivalent of requesting time to which we must respond with mercy. Jesus yesterday illustrated to the apostles (and the rest of us who seek to follow him) what it is to practice proper discipline in church. Repentance is met with forgiveness. The door is then always open to full relationship. Just as none of the rest of us can possibly pay what we owe to this king, to the full extent of the gifts we have been given, so we must extend to others that door that is open to forgiveness via repentance. Jesus teaches us here that our failure to do so will be held against us: we will receive in turn what we are willing to give. So the notion of linking sin to debt continues -- what we can forgive will also be forgiven us. "Then his lord summoned him and said to him, 'You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?' And in anger his lord handed him over to be tortured until he should pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart."

For me, the issue arises immediately of abuse. What about those who claim they owe us nothing for a sin or offense or harm? Who do not ask for mercy but rather would return an accusation and deal falsely? I think it's important to discern the difference between forgiveness of a debt that is acknowledged and one that is not acknowledged. In both cases, the debt is owed - but in one case the intention to repay the debt is absent. In this case, I think forgiveness works by simply not expecting it to be paid. We recall in Jesus' discourse from yesterday, there are those who will not repent. But these we simply cast away from us: there is still no retribution nor payment to seek. The settler of accounts is the king.

My study bible notes, "The love of God is manifested in paying off the debt, a remission or letting go of sins. Because God forgives us, we in return are obliged to grant this gift of forgiveness to others. When each Christian forgives 'from his heart,' true reconciliation and healing come to the Church by God's grace." That's an important key phrase, "forgiveness from the heart." Jesus teaches, "So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart." We recall that the heart is the center of all that a person is, the place where we store what we love and keep, and the place from which we discard what we do not love. So the heart is the place of forgiveness. The heart is where we make real what's truly a part of ourselves.

A friend of mine sent me a quotation via email today by coincidence, from Thomas Merton. (Thank you, Carol.) Merton wrote (in New Seeds of Contemplation), "The root of Christian love is not the will to love, but the faith that one is loved. The faith that one is loved by God." Yesterday we're taught that this Shepherd will leave the flock to search for even one lost sheep. Today we're taught that even as single individuals, we enjoin in that relationship with this king so that we must be like him. As we are loved, so should we love; as we are forgiven, so should we forgive. There is a great deal of wisdom in Thomas Merton's words. If we have faith in God's love for us, so we have faith in that love that we can practice. We know of the incarnation of Christ, the life of Jesus, the tremendous gift we receive in these Gospels and so much more through grace. Can we understand how to practice what we learn from how we are loved?

The lost sheep

‘Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven. What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost.

‘If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. 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. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them.’

- Matthew 18:10-20

In today's reading, Jesus continues his talk to the disciples that began with the question, "Who is the greatest in the kingdom of heaven?" Just after Jesus has warned his disciples that he will be betrayed, of his death and resurrection, he begins the disciples' preparation for the future church. In yesterday's reading, Jesus began by teaching about what constitutes greatness in his kingdom, and started with a stern warning about scandals in the church and abuse of power. Most powerfully, he pointed out the necessity of the care for the "little ones," the importance of humility, and of becoming like a child in order to be great in that kingdom. Here he continues in that same vein.

"Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven." My study bible notes: "No one should despise humble Christians, because their guardian angels occupy foremost positions before God. The angels always see the face of God, not in His divine essence, but in His divine glory, His energy, according to the measure of their capacity. Only the Son and Holy Spirit can behold Him perfectly. It is not the nature of God, but the weakness of men, which requires the angels' service. They are sent for the sake of those who will inherit salvation." It is important, I think, that we understand that Jesus is not merely speaking of little children, but this has been historically interpreted to mean the "little ones" of the church: the people who make up the flock that the apostles and disciples will shepherd. We are to understand that for all the least and most humble among us, "in heaven their angels continually see the face of my Father in heaven."

"If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost." This is a metaphor that is striking not because it bears resemblance to the conduct of a first century Palestinian shepherd, but because it is a vivid illustration of God's love for even a single lost or stray person. No shepherd would leave the flock unguarded to search for one sheep, but this Shepherd has this priority. The least among us merits the full measure of love and the greatest rejoicing when they are found and returned home.

Then, Jesus issues a classic model for church discipline. There is mutual correction, in three expanding stages of church involvement. My study bible notes: "Sin and repentance are private unless the offender refuses to repent; then the issue may have to be made public and corporate, coming before the whole Church. All discipline must be done with great care and humility, for it is easy to be hypocritical in the way we judge." So, taking all of these teachings as a whole, we find the greatest emphasis placed on the love and care of the "least of these" - the "little ones" of the church. People come to spiritual life, to the life of the church - especially the lowly and humble - to find direction and care and guidance. Any abuse of this trust is the strongest and most severe violation of Christ's teaching and emphasis on what and whom he values as most precious. Yesterday we read that Jesus taught that "whoever welcomes one such child in my name welcomes me." This is the clearest possible statement of his emphasis on "the least of these" and how to care for this flock.

"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. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them." Once again, as in a recent reading, we are taught about the power of the bond in faith. Peter's confession of faith, in that previous reading, was pronounced to be the rock upon which the Church was to be built. Here, Jesus continues expanding on that bond of confession. What is bound and loosed in the bond of faith is more profound than human law can touch. The rock of the Church forms something that reaches to the soul - to our profound relationship with Christ and all that He is. My study bible notes that the term church appears only in Matthew among the gospels. It refers to the community of faith, "gathered by Him and united with Him, in the power of the Holy Spirit." Another note in the study bible continues..."God is with us. He has a special presence in heaven and in the church as well, through His grace and the sacraments." Not even the angels, it points out, have this power of bond. As human beings in the body of faith we are to be mutually correcting in the spirit and love of God.

I have been in churches where the worst sort of squabbling and fighting was the norm. Without the capacity for the discipline of mutual correction, things fall apart and deteriorate. Most important is Christ's teaching on the emphasis of love for the little ones, and the reminder that "in heaven their angels continually see the face of my Father in heaven." We are to prize humility above all, to be like the example of the child in yesterday's reading. Without humility, none of the other Christian virtues can be realized. Mercy and love, the greatest components that characterize the teachings of the gospels, are character traits found and cultivated through humility. Who else but the humble have the strength of character to seek after the little ones that have strayed or are lost? Where else but among the humble could we find those who would protect the vulnerable from abuse of power?

Who is the greatest in the kingdom of heaven?

At that time the disciples came to Jesus and asked, ‘Who is the greatest in the kingdom of heaven?’ He called a child, whom he put among them, and said, ‘Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me.

‘If any of you put a stumbling-block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. Woe to the world because of stumbling-blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling-block comes!

‘If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.

- Matthew 18:1-9

There are many incidents in the gospels where Jesus has pointed out to his apostles just what constitutes greatness in the kingdom. He has taught repeatedly that to truly be considered great, one must be servant of all. This teaches us the value of humility. As a Christian virtue, humility has been considered the most highly regarded traditionally, because without it, cultivation of other Christian virtues might be impossible. My study bible notes that humility "is the acknowledgment of divine grace and mercy, and the constant denial of man's achievement." Worldly power, then, and our notions of power that stem from a materialistic standpoint, are at odds with what defines "greatness" in this kingdom.

Jesus says, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me." We are not to "Lord it over others," as Jesus has pointed out elsewhere. Achievement in this kingdom is not a matter of hierarchy in a worldly sense. My study bible notes the attitude of children that represents the spiritual attitude for entering into the kingdom that Jesus is teaching: "humility, dependence, lowliness and simplicity." So what does it mean to cultivate such an attitude?

Jesus continues with a warning to his disciples: "If any of you put a stumbling-block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. Woe to the world because of stumbling-blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling-block comes!" To be like a child is to follow, to be open. Jesus is warning the disciples about harming the humble and the lowly followers of the church, about haughty and arrogant attitudes toward power that lead to any form of abuse of this trust, and offense to the little ones. Scandals in the church may be many and inevitable, but this is a strict warning to those by whom they come. The abuse of power is not tolerated in the kingdom, especially because of the prized virtue of humility, and the value of these little ones in Christ's eyes. Jesus calls this humility the quality of the greatest in the kingdom, and he says that whoever welcomes the little ones in His name is welcoming Him.

And finally, the initial urging to change to become like the children, is brought together with the rest of the warning and teaching: "If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire." Jesus uses the extreme example of cutting off of body parts, of self-mutilation, to strike a note that is profound enough in this warning. He's teaching us about the reality of personal change mandated by membership in this kingdom. Those parts of us that persist in "Lording it over" others, in giving offense to the little ones, that resist teaching and openness to the Spirit, have to go. It is better, he says, to cut off the part of us that causes offense or stumbling than for our whole selves to be lost. We must not be afraid to cast out or give up those things that define our persona that just don't fit into the values of this kingdom. Excessive self-glorification would be one of those things, following fashions or crowds or maintaining relationships with people that encourage us to do or to be that which is not in accordance with this teaching on humility are examples of things we may wish to cut off from our lives. How does this teaching teach you? Can you think of examples of haughty or arrogant behavior that scandalizes, in which the "little ones" are caused to stumble? What is an abuse of power by spiritual authority? I think the attitude of humility must be primarily to that which we find in our prayer lives, an openness to God that we are willing to change what is within us that needs to go, that doesn't mesh with the values of that kingdom. Of ourselves, this may be impossible, but with God all things are possible. We need, however, to choose the humility, the openness of the child to find it in that central relationship in prayer. Are you willing to hear what you might need to change, to give up? With what attitude do we approach our prayer life, the Scriptures and what they offer to us, and our relationship to God? Do we accept these teachings, this grace and this help waiting to lead us? Are we open to learning something we don't already know, and to where it may lead us in terms of personal change?

The Son of Man is going to be betrayed

As they were gathering in Galilee, Jesus said to them, ‘The Son of Man is going to be betrayed into human hands, and they will kill him, and on the third day he will be raised.’ And they were greatly distressed.

When they reached Capernaum, the collectors of the temple tax came to Peter and said, ‘Does your teacher not pay the temple tax?’ He said, ‘Yes, he does.’ And when he came home, Jesus spoke of it first, asking, ‘What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?’ When Peter said, ‘From others’, Jesus said to him, ‘Then the children are free. However, so that we do not give offence to them, go to the lake and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin; take that and give it to them for you and me.’

- Matthew 17:22-27

Once again, Jesus speaks of what is going to happen to him. He is preparing his disciples well for what is to come. We get, in the past several readings, the great juxtaposition of so many elements that we know of Jesus: he warns the disciples repeatedly that he will suffer, this time clearly stating that he will be betrayed, and that he will die and be resurrected. This greatly distresses the apostles. And we also recall the tremendous revelation of Transfiguration and the reality of the kingdom, the fulfillment of the Law and the Prophets. In the midst of great demonstrations of faith, Peter's confession, and miraculous signs of Messianic identity: healing the blind and mute, feeding the multitudes, for example; we also have this counterpoint of teachings about what Jesus will suffer. The gospel is teaching us lesson after lesson, of paradox and beauty and help and suffering. All of it is encountered in the person of Jesus, the reality of the Christ. And via this gospel, so we are called to this - or perhaps I should say these - encounters with the reality of Christ. My study bible notes that the repeated teachings about Jesus' Passion teach us that Jesus is not led by compulsion, but rather that he is going to the Passion willingly.

The temple tax was an annual head tax on all male Jews, 12 years and older. Exceptions to the payment of the tax were priests and rabbis. This tax was for the maintenance of the temple. Once again, Peter is called as a sort of voice for the chorus of the disciples, as Jesus asks him a very pointed question, "What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?" When Peter replies, "From others," Jesus responds by saying, "Then the children are free." Clearly, Jesus' Messianic identity, his title of Christ, Son of God, exempts him from this tax. We must also ask, who are His children? We recall again Peter's confession of faith, and his witness to the Transfiguration. Nevertheless, Jesus voluntarily pays the tax for himself and his followers, just as he will voluntarily accept his death via the instigation of the temple leadership and betrayal. Jesus tells Peter, "However, so that we do not give offence to them, go to the lake and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin; take that and give it to them for you and me." We get a lesson in things that are of great importance, and things that are not. Jesus never fails to stand up for his ministry, his mission of "bringing the kingdom near," and to respond to the criticism of the priests and scribes, Pharisees and Sadducees. But in this tax, he deems it worthy not to give unnecessary offense. And we have this mystical, strange image of the fish: the first fish Peter will hook. There will be a coin in its mouth with which Peter is to pay the tax: "give it to them for you and me." Clearly, Jesus indicates his togetherness with his children. He wants no harm to come to them unnecessarily. The fish we know as a symbol, and we recall Jesus' teaching to Peter the fisherman, and his brother Andrew the first apostle, in the first chapter of our gospel of Matthew: "Follow me, and I will make you fishers of men."

So, there is a great lesson here about what is necessary and what is not. There are times when conflict is not only unavoidable, but is entered into voluntarily, knowing the consequences to Jesus. There are times when it is appropriate to defend oneself, to stand up for something that angers others, even those in leadership. At the same time, we're given a clear example of a conflict that Jesus feels is unnecessary to pursue. He has the "right" not to pay, but Jesus deems it important not to give offense unnecessarily. This is an important lesson on discernment, and on the capacity within us to discriminate between those things that we need to stand up for, and those things that are of less importance, not crucial to what God is asking of us. Jesus is not a hot-headed revolutionary, nor is he merely an angry rebel; he is someone who weighs and measures, who knows what he is about, whose discernment is always to follow the will of the Father, and whose business is serious, not frivolous. Nor is he merely working off of abstract ideas, applied in theory. His tremendous intelligence, experience, wisdom and courage are always there for us. He does not waste his time on useless argument and debate nor meaningless protest. He knows what he is about, and he is about His Father's business.

How can we go through life cultivating such discernment, such capacity to discriminate between what is important and what is not? Do we know when to avoid useless quarrels? To avoid wasting our time on issues that are not important, and focus on those we must be fully present for? Do we know about standing up all the way, and voluntarily taking the consequences when doing what is truly right for us demands that of us? Do we understand how to find this in faith, and not merely what we might label "good intentions?" These are crucial questions. The answer, I believe, if it comes from nowhere else, must come from our prayer life, from the cultivation of an openness to what we find in that relationship, from the door Christ calls us to open to him. "Behold, I stand at the door and knock." To use an American expression, Jesus calls us, with his tremendous presence and personality, to be "stand up" as he is. He is faultlessly loyal to the Father, and to His children. And yet, in that light of purpose, we must learn when "standing up" is important, and when it's not - when the prudent and right thing to do is not to give offense, and not to waste our time. There are ways in which we serve, and ways in which we don't.

If you have faith the size of a mustard seed

When they came to the crowd, a man came to him, knelt before him, and said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. And I brought him to your disciples, but they could not cure him.’ Jesus answered, ‘You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly. Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’ He said to them, ‘Because of your little faith. For truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there”, and it will move; and nothing will be impossible for you.’

- Matthew 17:14-21

My study bible notes that sickness, especially epilepsy, is often connected to demonic activity in scripture. I think it's important to consider scripture from the perspective it demands of us: this is a type of literature that is not meant to be treated as merely a "how to" manual, a historical textbook, or a work of fiction. Scripture is in a category of its own - it will always work in us and with us on many levels at once. I believe, as well, that one cannot limit its impact and its unfolding. Scripture may work on levels of which we are aware and unaware at the same time in us. Neither can we predict how it will work to give us insight and help in the future. So, by noting that illness - especially epilepsy - is often connected to spiritual sickness - or demonic possession - we are not making a statement about epilepsy or any other illness, except to say that we understand that to Christ all illness is concern for mercy and healing. What is natural to us, and what is unnatural? How do we understand what it is to live in a fallen world? We understand suffering, we understand the love of a father for his child, and we understand the harm this disease is doing to the child. A father kneels before Jesus and tells him, "Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water." In other words, the child has no control over his life in some sense, the epilepsy causes him to harm himself, to fall into fire and water. We are to understand the demonic activity at work that is harming the child.

The man continues to tell Jesus that he has brought the child to the disciples but they could not cure him. Jesus answers, "You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me." Jesus responds at this time by chastising his disciples for their lack of faith. The phrase "faithless and perverse generation" is a quotation from Deuteronomy 32:5. Had the disciples enough faith, this demon could be cast out. Nothing can withstand the power of Christ, especially its bonding activity in us via faith. (See Friday's reading.) The power of the demonic, of hell, cannot withstand the power of the bond of faith. We understand Christ to be Lord of all. This is especially so in the sense that in this gospel we have just read of the Transfiguration, the apostles' vision of the Kingdom, and the reality of the Trinity, and of Jesus' divinity. My study bible notes: "To everyone in need he says, 'Bring him here to me!'"

My study bible continues with this note on the text: "Exorcisms require sincere faith combined with prayer and fasting. Faith is a gift of God, either (1) an assent to the truth, which profits the soul or (2) a special gift bestowed by Christ which effects things beyond man's power. But it is always both a belief and a trust." I think these words are quite powerful. When Jesus tells us what we can achieve with faith only the size of a mustard seed, I need to ponder what this faith is: a belief and a trust. I have no doubt, myself, about the power of faith to counter demonic activity, to break the gates of hell. The bond between God and human beings is something more powerful than we know. It's our faith that activates this power in our lives. But there is so much more to it than meets the eye. We seek God's will and God's purpose, we seek to understand what it is to serve, and to be the servant of all. There are rules to this kingdom that are not earthly rules. And there's the rub. We can't really apply a worldly, material sensibility to the understanding of this power. Within that framework, we come to a place where we must understand that the goals of the kingdom, the perspective and framework of a spiritual life, may be something quite different from a world in conflict with its values. Jesus, of course, heals the young boy - the demon is cast out. And in this case, we come to understand the lack of faith in the disciples which is responsible for their failure. But how do we come to apply this to ourselves, and to understand where faith is and what it does? How do we come to understand our own need and our lack of faith in this context? I often feel that my faith is lacking when I delve into a sense of the futile, of worry or depression. Those times of "dark nights" where God seems far away, and the courage of faith is missing are times when I seem at great conflict with myself. There's the worldly perspective on success and failure or achievement, and then there is the loving voice of faith and encouragement, God's "face," if you will, of love. If I seek to heal and to help, have I met with success? If I seek to be servant to all, or at least to God and to God's purpose of love, have I paid attention to what is important? These are the questions I ask. But there are tremendous influences in my life that tell me all the time that this is nothing: the world of competition, where achievement may simply mean my worthiness is based on how many impressive tasks that others can see, is often in complete opposition to this life of faith.

God's work is often unspectacular, happening in private, in places where healing and love can work unannounced or untrumpeted before others. We forget that so many of Jesus' healing miracles took place in private, and in so many instances he advised those whom he healed to say nothing to others. A life of faith will teach us not just to honor what we know from scripture, from those things that have been revealed to us, but also what we find in the heart - in that centered place that knows love and that communicates with us in prayer. The struggle, I find, is retaining faith in that love, long past the world and its notions of popularity, fame and trumpeted glory. Where do you find your faith - belief and trust?

Transfiguration

Icon of the Transfiguration - Theophanes the Greek, 15th cent.

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, ‘Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.’ While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son, the Beloved; with him I am well pleased; listen to him!’ When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, ‘Get up and do not be afraid.’ And when they looked up, they saw no one except Jesus himself alone.

As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’ And the disciples asked him, ‘Why, then, do the scribes say that Elijah must come first?’ He replied, ‘Elijah is indeed coming and will restore all things; but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.’ Then the disciples understood that he was speaking to them about John the Baptist.

- Matthew 17:1-13

The Transfiguration of Christ is celebrated as a major feast day in the Orthodox, Anglican and Roman Catholic churches. In the East, this event is called a theophany - a manifestation of God. As in Jesus' baptism in the Jordan, it is considered to be a revelation of Trinity: Christ himself is transfigured, revealing his divinity, the Father speaks as testimony, and the Spirit is present as the dazzling light surrounding Christ and overshadowing the entire mountain. This light, which in icons is often depicted with a blue tinge to express its spiritual origin, is considered a manifestation of "uncreated divine energy" in the Eastern theology. The revelation of divinity is considered to be that which is Christ's by nature, in eternity, not bestowed at this moment recorded in the gospel, but rather revealed to his disciples. The voice of the Father speaks in the present tense, "This is my Son, the Beloved."

My study bible notes that "a high mountain" is often a place of revelation in Scripture. Moses and Elijah as figures in this revelation are important representations of Jewish tradition. Moses represents the Law and all those who have died. Elijah represents the Prophets. We recall that Elijah did not experience death - and so this is understood to indicate all those who are alive in Christ. Thereby this Transfiguration experience includes all who bear witness to Christ as Messiah, who is the fulfillment of the Old Testament: the living and the dead, the Law and the Prophets. In Moses and Elijah is also representation of the communion of the saints. The bright cloud recalls the cloud that went before the Israelites in the wilderness, the symbol of God's extraordinary presence.

For the apostles, this revelation is immediately recognizable on the terms with which they are familiar. Peter, shortly after we are told of his confession (see Friday's commentary), sees it as a sign that the Kingdom has come. He therefore suggests building booths, as was done at the Feast of Tabernacles (the feast of the coming Kingdom), which are symbols of God's dwelling among the just in the Kingdom. The apostles recognize Moses and Elijah; and they have already been taught by Jesus that Malachi's prophecy regarding the return of Elijah refers to John the Baptist (see previous commentary). Luke 1:17 refers to John's ministry of prophecy "in the spirit and power of Elijah."

What does it mean to be transfigured? What does this revelation of Christ's divine nature teach us? What about its relation to the bright cloud in the wilderness, the sign of God's presence among us? We also recall Moses' illumined face and his participation in revelation and the covenant on the "high mountain." What is this light, this divine light? It is a sense in which we human beings are given glimpses of divine realities - we don't see God "face to face" but yet we are allowed this grace, this understanding, this Presence of God's nature. I see it as a revelation of great help and assistance. We are assured of this Presence that is with us, guiding us, leading us forward, and in covenant with us. God and human beings are made for relationship with one another. And, as we cannot know God in God's full Being, we are at least given God's great love, which includes manifestation and revelation and understanding which we can grasp. The apostles have an awareness of what is happening here, they understand that this revelation is not simply about the past, the fulfillment of the promise of the Scripture and spiritual history they know - but it is also about the future promise of the Kingdom. It is the revelation of a reality that surpasses time's limitations, something that is ever-present, even if we cannot always be present to it ourselves - even if we do not experience its full reality.

Most of all, Transfiguration is a gift. It stands in for the answer to prayers for God to make himself present to us in any form; it is the grace of revelation. It is hope and the promise of faith. It lets us know that we are meant for communication - regardless of how limited we are. We will receive and we will be fulfilled. Our Suffering Servant is not only the Divine Son revealed, but He is also with us, in our time-bound state of life here on earth, and he will share the sorrows of life bound by our limitations as well. The apostles return not only with this vision of revelation, but also with a changed understanding and acceptance. The experiences of Jesus' followers are coming in a great rush now, and from a deeper place of perception and understanding. He is repeatedly teaching them that he will suffer persecution as John has already. And in the midst of these warnings, this great revelation.

What does this "uncreated light" say to you? What does it mean that we look for a world transfigured? What would it mean to experience this overshadowing light of the Spirit in ourselves? It is a hope that whatever is Good, that which is created in us and that which is for us to share, will be a transforming power. Via faith, we hope to share in these gifts of the divine, of energy and grace, and to come to terms with our own natures as reflected to us as members of that kingdom. I think we'd do well to dwell on that light, to pray with this image, and to hope in its Presence.