If your right eye causes you to sin

"You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce. But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one.

- Matthew 5:27-37

We continue with Jesus' Sermon on the Mount. For its earlier parts, see The Beatitudes, Salt and Light, Till heaven and earth pass away, and You shall not murder. In yesterday's reading and commentary, Jesus elaborated on the Law against murder, and extrapolated various ways in which murder may be committed in different forms, ways in which we provoke and belittle and kill relationships. His emphasis is on the practice of peace and reconciliation, right-relatedness; and repentance takes the form of healing and repairing what we've done to damage that peace. We remember that Jesus has said, "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." In this way, he explained 'righteousness' or 'justice' regarding the Law against murder, and today he continues with the Law against adultery.

"You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart." My study bible has a note: "God sees the hidden desires which motivate our actions. The issue here is lust, not simply the God-given mutual attraction of 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.)" So, according to the interpretation in my study bible, this is an admonition regarding relationships again - and the deliberate cultivation of something which will harm relationship. We remember that "adultery" is also a figurative term for apostatizing, to abandon faith. I think that in an important sense, we must see it on these terms - that to cultivate an adulterous lust is here a sense in which we abandon a relationship or covenant, to harm or break it. In this way, it is tied to Jesus' discussion of righteousness that he has already embarked upon in the previous discussion of the Law of murder, and its relationship to our mission to be reconcilers, peacemakers, through just behavior.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell." Again, a note reads: "Jesus is speaking in vivid imagery, not literally, using the physical body as an illustration. To remove an eye would be to reproach the Creator (see 18:8,9, Mark 9:43-48)." To my way of thinking, these words are among the most important of Jesus' teachings. This is a lesson about repentance, transformation: in Greek, metanoia - literally, "change of mind." We are not absolute in identity in the sense of being static creatures. In contrast, identity shapes and grows especially within relationship to Creator. We are not stuck with the things we think, the habits we have, the way we do things. Life is dynamic, and so is our sense of who we are. While it may be as psychologically painful as letting go of an arm or leg or eye, we are to give up those things within us that cause us to sin, to harm relationships. We are to seek change and repair and healing in this sense. Jesus' teaching, then, is one of transformation and work, the willingness to give up who we think we are, how we define ourselves, in exchange for what Christ teaches us we can be in relationship to him. We always have help for this, the Spirit which is with us. First, we must be willing to reconsider, to depart from old ways that are harmful.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce. But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery." This is a further teaching about relationship. My study bible notes: "In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Christ repeatedly condemns divorce (Matthew 19:8,9; Mark 10:2-9; Luke 16:18) and emphasizes the eternal character of marriage. However, the possibility of divorce on grounds of unchastity, for example, clearly shows that Christ considered that the marriage bond is not absolute: it can be destroyed by sin." It goes on to note that branches of the Church have long permitted divorce "as a corrective measure of compassion when a marriage has unfortunately been broken. 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." It notes, also, that marriage is a divine Sacrament, so breaking this bond must also be considered in this light. Surely, there are many ways that marriage can be sinned against and broken; all kinds of abuse of this relationship are possible in many forms. It's interesting to me that both these verses about divorce and the verses about adultery are directed toward men (as indeed the quotation from Genesis about marriage elsewhere, "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh"). As in the passage in Mark, Jesus shows sympathy to women in this relationship, at a time when they had very little power within marriage nor within the society. Again this is about relationship, and love and care. He is preaching consistently against hard-heartedness, abandonment, and within the consistent theme of right-relatedness or righteousness -- the importance of relationship and its link to peace and reconciliation, the practice of love. It is in this sense that we must take these words, and in this sense we also seek to heal broken relationships of any kind, but here particularly those of a sacred covenant, if at all possible.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black." Again, I will quote from a note: "Jesus speaks against casual use of God's name and superficial oaths. The words of Jesus have not only a negative meaning, but a positive one also. They not only forbid us to swear, that is, to bind ourselves with an oath; they also command us to speak the truth and to keep our promises." I note myself that we continue in this vein of covenant, loyalty, promise. Marriage is a covenant, a loyalty, a promise. And here, too, Jesus continues with an understanding of how seriously we are to take relationships to God, and to all that is in God's creation (and therefore in relationship with God). None of these things are to be used in "casual" or "superficial" ways, just as it is harmful to relationship to "use" people, as we say in popular language. Relationship is something we take seriously, and that extends to any promise or oath. And here we come also to the central core of what it takes for relationship: truth. To be "pure in heart" (see The Beatitudes) is also to be a truthful person, truthful not merely in what we say or confess but in our character, in our hearts as persons. The importance of the cultivation of this essence of truthfulness, the need for our promises to be worth something, a relationship to rest in trust, is essential to and permeates his teachings in this Sermon and his purposes regarding relationship in every sense.

"But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one." A note in my study bible says, "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." For our honesty and integrity to keep and remain intact, a simple Yes or No (rather than an oath) is the best way to proceed. Our word is something valuable and powerful, and again, has to do with relationship. Keep it simple! It's important also to see how "yes" or "no" keeps things truthful, and clear, and how they are related again to the ways in which we keep our relationships to others. Purity of heart, in this sense, translates into integrity.

So, today's reading really focuses us on relationship, and the care with which we handle our most intimate - and sacred - relationships. We understand the injunction against lust to be one that is a commitment to preserving good relationship within this most basic bond in marriage - a sacramental act. We must see things in this light. And Jesus gives us also his powerful teaching, "If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell..." in order to teach us about the importance of change in order to preserve good relationships, right-relatedness. We are willing to change, we cast out that which interferes with the healthy maintenance of relationships , that which causes us to harm them (including the relationship with Creator). Jesus' powerful teaching on repentance, then, comes within this framework of the importance of relationship; specifically here, of a good marriage that is healthy and loving and beneficial for both partners. We live in relation to one another. Those who are unmarried - of every age - also understand the importance of relationships that are trustworthy, loving. Jesus speaks today of this central bond of marriage, but also extends his talk to how else we may "bind" ourselves in promise or covenant, to oaths. Our "yes" must be "yes," or "no," "no." We link all of this to The Beatitudes, to the understanding that the cultivation of the virtues of love lead us to be peacemakers and reconcilers - and the central importance to this of trust or trustworthiness ("purity of heart") in all of it. As we go more deeply into Jesus' teachings about what constitutes righteousness, we also uncover more deeply the nature of God, who is love. Relationships are the key focus of what it is to be just, to be "righteous." We are to cast out from ourselves that which harms right-relatedness, we are to keep it simple and straightforward. We are to be willing to change what ails us, and ails our relationships. All of this is in the context of relatedness to God who is love, in whose image we are created. How will you apply these teachings? What does it mean to you to be pure in heart, to be his disciple? To cultivate care of what is dear? And, to grow in relationship to God by casting out that which gets in the way? He's asking us to be that love, actively, and teaching us what it is to be that love - and how to change what is not. He's teaching, also, that we don't stay in bad, destructive, harmful relationships. But we do our best to play our part as his disciples and to do and be what he teaches, and we must seek to change what needs changing within ourselves, whatever that is.

You shall not murder

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will be no means get out of there till you have paid the last penny."

- Matthew 5:21-26

Jesus continues with the Sermon on the Mount. Already, he has taught us the Beatitudes, about his disciples as Salt and Light, and that in him is the fulfillment of the Law and the Prophets, which shall remain for fulfillment Till heaven and earth pass away. Today, we begin with his expression of the fulfillment of the Law, beginning with the law against murder, and how his teachings expand righteousness in view of the Law. At the end of yesterday's reading, Jesus taught, "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." Today, he tells us what that righteousness is like.

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire." My study bible says in a note: "But I say to you indicates Jesus' authority (7:28, 29). Jesus, the Son of God, acting with the Father, created human nature and gave the Law of the Old Testament. As the Old Law is fulfilled in the New Law, so human nature is healed by Christ. Jesus forbids sinful anger (see Ps. 4:4 and Eph. 4:26 for anger, or righteous indignation, that is not sinful), identifying such anger with murder. The council is the supreme legal body among the Jews. Hell (Greek Gehenna; see 10:28...) is the final condition of sinners who resist God's grace." "Raca!" means "empty head" in Aramaic, and so, I imagine, is a common insult. (And it still is, in the Near and Middle East, as elsewhere.) "Fool" is in Greek "More' " or calling someone "baby, infant" (in the second person singular form) - from which comes "moron" (noun form) as used in English. In writing these commentaries for over a year, I have encountered in the readings many times when Jesus is angry, or seems to be very angry, indeed. Those times are, for example, when he overturns the tables of the money changers and the seats of the dove sellers in the temple, or when he tells a parable against the leadership in the temple. He tells his disciples to "beware of the leaven of the Pharisees and the leaven of Herod." John the Baptist calls Pharisees and Sadducees coming for baptism a "brood of vipers." So, I feel that we are to understand indeed, the difference between one type of anger and another. It seems to me that what Jesus is speaking of is an abusive anger. Not only do we have the qualification "angry with his brother without a cause" but we also have examples of what it is to be abusive, provocative. So, the emphasis here is on those who are responsible for provoking strife, unnecessary conflict and hardship, and abusing or belittling others.

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift." Once again, my study bible notes, "Peace with other believers takes primacy over duties of worship (Mark 11:25). In early Christian worship the liturgical 'kiss of peace' at the beginning of the Communion prayers -- not after -- was a sign of reconciliation and forgiveness, preparing the Church to offer and receive the Eucharist (1 Cor. 16:20; 1 Pet. 5:14)." So, the emphasis here is on peace, and effort at reconciliation. What I find interesting is Jesus' emphasis on our own responsibility regarding the wrongs we have done to others ("if your brother has something against you") - and the need to redress the wrong and attempt reconciliation. So, our attempts are always to reconcile, especially before God (our state of being when we offer our gift to God).

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will be no means get out of there till you have paid the last penny." My study bible notes, "Luke 12:57-59 places this teaching in a context dealing with the end of the age; here it is in the context of reconciliation. In both cases it is clear that quarrels must be settled quickly, not allowed to continue. Delaying reconciliation and good works gives room for the working of more evil (Eph. 4:26, 27)." So, we are to make every effort to reconcile ourselves, particularly if we are at fault, and to work out peace. I see this in the context of a process of repentance and self-examination, attempting to be fair, to practice good judgment. I do not see it, however, as a recipe for the tolerance of abuse, or acceptance of the abrogation of rights or decent behavior. But certainly the emphasis on peace and reconciliation is clear: we are to exhaust every effort in this respect.

So, Jesus takes the law against murder, and expands its teachings. Murder is seen in the context of provocation and unnecessary strife. We are to seek to avoid the escalation of conflict, and to practice all effort possible at reconciliation. To create peaceful relationships takes work and thought. One must make an effort. I believe it's quite notable, also, that there is to be no sense of "might makes right" in any form -- there is no mention here of position of authority or deference. On the contrary, to call someone "empty-headed" or a "fool" is seemingly to demean someone of a lower status, or at least to place them as such. I believe that we can infer from the text that we are to treat one another as equals before God, and therefore we stand a better chance of true reconciliation and just understanding, not merely the imposition of "peace" by any form of force or authority, with an unjust solution in which wrongs are not addressed, but rather swept under the rug instead. In the context of the Beatitudes, and the Law and the Prophets, this is not a recipe for bypassing justice, nor mercy for a victim.

But first we take the great emphasis on peace and reconciliation between brothers and sisters. We must keep this foremost in our hearts - and always consider where we may have erred and how to correct it. I am reminded also of modern courses of "assertiveness training" - learning to advocate or express a perceived wrong for the purpose of reconciliation, as opposed to aggression which is quite another thing. All must be done with peaceful purpose in mind, but righteousness is the point. Righteousness encompasses both justice (it is the same word in Greek) and mercy. All too often, I feel, these words are used to silence those who are truly concerned with justice. They are not to be used to hide corruption or injustice - which are also forms of aggression and violence, and in my opinion, fall under Jesus' teachings here expanding our understanding of the law against murder, and about reconciliation and the need to redress wrongs before we present our gift at the altar. Our righteousness is to exceed those of the scribes and Pharisees. So, where do we start with these teachings in our hearts? Do we do things that are unjust, that provoke others and create strife? Do we resolve conflicts with a sense of justice, as swiftly as possible? Do we sweep things under the rug, making victims of those with less power - and call that "peace" or "reconciliation?" All of these thoughts come under the categories of murder. To call others names, to belittle them and abuse them, is also a form of murder, just as we can practice violence emotionally or psychologically against others; we diminish them in this way. And we also murder relationships by this behavior. Righteousness is right-relatedness, to relate to others with justice. Justice and reconciliation, then, go hand in hand. And they both bring us to peace. We go back to the Beatitudes, and we recall Jesus' words about those who thirst for righteousness (or justice), those who practice mercy, who seek purity of heart, and are the peacemakers or reconcilers. Here, he expands on these thoughts under the Law against murder. We examine our hearts, and need to come to terms with the ways in which we may still make an appearance under the strict interpretation of the law, but may fail in the righteousness Jesus asks of us. It is a plea against manipulation. Let us consider carefully his words, and remember how many ways there are to provoke conflict, an injustice, to belittle or diminish, to fail in reconciliation and the righteousness he asks of us. I see these contexts for righteous behavior also as a serious plea for simple practice of kindness to one another, the importance of its action to counter provocation, hostility, and thoughtlessness. How do we reconsider and reconcile this behavior? How do we redress its effects without escalation?

Till heaven and earth pass away

"Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

- Matthew 5:17-20

We continue, in the midst of Jesus' Sermon on the Mount. This is the third reading midst this Sermon, the first two being the readings from Monday and Tuesday (see The Beatitudes and Salt and Light). He is preparing us for what is to follow, as he continues with his Sermon and expands on the Law. Let us examine what he teaches today.

"Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." My study bible notes, "Jesus fulfills the Law in His Person, words and actions by (1) performing God's will in all its fullness (3:15); (2) transgressing none of the precepts of the Law (John 8:46; 14:30), (3) declaring the perfect fulfillment of the Law, which he was about to deliver to them; (4) granting righteousness -- the goal of the Law -- to us (Romans 3:31; 8:3,4; 10:4). He fulfills the Prophets by carrying out fully what they had foretold about him." So, what we have in this passage is an introduction to us of who Jesus is, exactly. He is teaching us about His Person, as my study bible notes. And, in teaching us about himself, he teaches us what he wants us to be -- and why he is giving us his particular teachings in this homily of the Sermon on the Mount.

"For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled." Another helpful note in my study bible reads: "Assuredly is amen in Greek, meaning 'verily,' 'of a truth,' 'so be it.' Christ uses it as a solemn affirmation, a form of oath, even using it to preface certain proclamations. He takes an oath by Himself to underline the authority of His words. A jot is the smallest letter in the Greek and Hebrew alphabets; a tittle is the small stroke in certain Hebrew letters. Thus, the whole of the law is the foundation of the new teaching. It is fulfilled by Christ and will not pass away till heaven and earth pass away (Mark 13:31; Luke 16:17)." Jesus continues to express the idea that both in himself and in his teachings, he is building on the Law, not rejecting it. The Law is included in his perspective and what he teaches; there is nothing excluded. We must be prepared for his new teachings in this expectation and understanding.

"Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven." Again, helpful note reads: "Righteousness which is according to the Law is a unified whole: the observance of the least of these secures the observance of the greatest, while the violation of the very least is equivalent to the violation of the greatest. To teach what one does not practice condemns the teacher (Romans 2:21); to do right without guiding others lessens the reward of righteousness. Jesus Himself set the doing before the teaching. We ought to do right and teach ourselves, before we attempt to set others right." It's fascinating, this juxtaposition of doing and teaching. Jesus has taught us already about the values we embrace in the Beatitudes, and he has taught us about how essential we are as disciples, about forbearance, being steadfast in the face of those who will reject and seek to hurt us as the "salt of the earth and the light of the world" (see Salt and Light). Here, he emphasizes both his role that he will play and ours as we share in his mission. Teaching and doing are inseparable; we commit to both, we must be both.

"For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven." My study bible notes, "Righteousness is more than proper behavior, such as the scribes and Pharisees were advocating, and holy thoughts. It centers upon our relationship with God." This depth of righteousness is a key component of Jesus' teachings. The Law covers a portion of faith, but there is also a depth to be considered, what is in our hearts and not merely how we conform to a set of rules for outward behavior.

What Jesus is advocating and teaching here is a fullness of faith, in which the whole person - of each one of us - is involved. This is more than a fulfillment of duties, a set of rules that govern good behavior. It is more than that. In him, in Christ, in the life of Jesus, we have the fulfillment of the Law and the Prophets: he is within the Law, and yet he wishes to take us to something deeper, richer, a deeper understanding of the spirit of the law, and especially a living, dynamic relationship within our hearts to the Author of the Law, and the Spirit of the prophets. We will go forward now with his teaching, and he will begin to explain and unfold what it is not just to fulfill the law, but to live in active dynamic faith that both does and teaches. The discipleship that Jesus advocates is one that sees beyond conformity to rules, but asks also what is within us, what is in our hearts, where we establish relationship with Him and with the Spirit which he will send. This is a dynamic powerful reality. It is not a bypassing of the Law, but rather a fulfillment of what is promised throughout the whole of Jewish spiritual history. It is fulfilled for us in Jesus and in what he will leave with us so that we may be better disciples and cultivate this relationship, and grow in that discipleship and his teachings here in this Sermon. The Beatitudes are his promises that will be fulfilled in this teaching, a way of life conveyed to us through this homily. We go forward into this life as "Salt and Light" - necessary to the world, and as today's passage teaches, as those who both do and teach, understanding that importance. How are we the fulfillment today? Do we live in this spirit of the Prophets, and the promises of the Law? How are we each like Him, cultivating this dynamic relationship, and embodying his teachings? What fruits does it produce in your life? .

Salt and Light

"Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

"You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

"You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven."

- Matthew 5:11-16

Today we continue Jesus' Sermon on the Mount. It began in yesterday's reading, with the Beatitudes, a necessary prelude to today's. Reading the Beatitudes yesterday, we understand that we are given a set of values, and a process for a way of life as a participant in that kingdom. The Beatitudes teach us of the values, and the personal reality, that we receive in exchange for the worldly values we give up. We place that kingdom first. Here, Jesus continues with the profile of that membership in the kingdom, and what it means for those who choose it.

We recall the last verse of the Beatitudes: "Blessed are those who are persecuted for righteousness sake, For theirs is the kingdom of heaven." And we begin today's reading: "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." Essentially, in the Beatitudes is expressed a way of life of righteousness -- justice, right-relatedness. These are the values we cultivate for ourselves as citizens in this kingdom. That will necessarily, at times, mean that we are at odds with the world whose values of injustice, selfishness, avarice, and all manner of their expression that, as Christians, we reject for ourselves. Jesus knows what will befall those who choose his kingdom, to become his disciples. To be persecuted for righteousness' sake is to be punished, one way or another, for holding to the ideals of the practice of mercy and justice, reconciliation to this reality of God, for those who seek purity of heart, to be single-minded, not a hypocrite, to honestly live this life without clinging internally those values that contradict its teachings and its reality within us. Jesus knows that Christians will be reviled, persecuted, slandered - just as he will be. My study bible notes, "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. The Greek for be exceedingly glad means to 'leap exceedingly with joy.' Suffering for Christ is attended with inexpressible joy." Once again, we are to understand an inner reality, an exchange of gifts in a sense, in which we receive the values and meanings of this kingdom in exchange for the limitation of a worldly point of view. What do we treasure? What do we choose?

"You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men." My study bible notes, "Because of its preservative powers, necessity for life and its ability to give flavor (Job 6:6 ...), salt had religious and sacrificial significance (Lev 2:13 ... Ezek 42:24). It symbolized the making of a covenant (Lev 2:13; see also Num. 18:19...). To eat salt with someone meant to be bound together in loyalty. Thus as the salt of the earth, Christians are preservers of God's covenant and give proper flavor to society." So, we understand "salt" as a preserver, something that holds fast to what is valuable and good, what is prized, what we wish to retain. It is also, historically, a symbol of covenant: again, that which holds fast to something, preserves something, bonds something to itself and carries it into the future. As a preservative, salt preserves flavor; hence, without that flavor, the salt is worthless, "good for nothing." The virtues and values of the kingdom, as expressed in the Beatitudes, are our "flavor" as disciples, followers of Christ and members of this heavenly kingdom.

"You are the light of the world." My study bible notes, "Light is a symbol of God who is the true, uncreated Light. In the Old Testament light is symbolic of God (Is. 60:1-3), the divine Law (Ps. 119:105), or Israel in contrast to the Gentiles. In the New Testament the Son is called 'light' (John 1:4,5,9 ; 1 John 1:5) and 'the light of the world' (John 8:12). Light is necessary not only for clear vision but for life. Consequently, the life of faith relies on the divine light (Romans 13:12, Eph 1:18) and on the revelation which makes the believers 'sons of light' (Luke 16:8, John 12:36 ...). With this knowledge of God in their hearts (2 Cor 4:6), Christians shine as lights in a perverse world (Phil 2:15), stimulating others to look to God and His righteousness." In the Easter Liturgy of the Eastern Church, a candle is brought out at midnight with these words, "Come take the Light which is never overtaken by night." This light is then distributed to all parishioners, who hold candles waiting to be lit. Therefore, we are to understand light as that powerful reality that is burning within us, that presence that is carried within us, as we carry the virtues of the Beatitudes in our "flavor." The light of this ongoing converting, transforming process becomes the light that we shine before the world, share with the world, as we go forward within this reality of citizenship. We understand this as a dynamic reality at work within us, refining and purifying as we progress and shape our lives in accordance with the choice to hold fast to those values of love and to develop them within ourselves through life and the choices we always have to make.

"A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." And we come back to this theme of what it is to express in the world our membership in this kingdom. My study bible once again has a useful note which I will quote, "Christian virtues have not only a personal but also a public function. By living according to the gospel, by doing the truth (John 3:21), we will bear good works and show the goodness of the Father to every person (see 1 Cor. 10:31, 1 Pet. 2:12)." We are here in the world, as members of this kingdom, to live a certain kind of life. By virtue of this membership - this participation, through prayer and the choices that we make - we are to cultivate our "flavor" as told in the Beatitudes: put the virtues of the kingdom first, repentance and willingness to exchange the values of the world for the values of God, to change within ourselves and "lose" the past, to cultivate humility and acceptance of this reality and what it means for us in the world, to practice justice, to cultivate mercy, to seek always to cultivate purity of heart as we continue this lifelong process, to reconcile through our reconciliation - to become peacemakers. All of this is for a reason and purpose. We bear the kingdom in our hearts, and we are to act out the values of that kingdom in the world. We are to be that kingdom in the world: the salt and the light that shines before men. We always remember that we do not do this of ourselves, that we have help, from the One, as John the Baptist said, "who will baptize with the Holy Spirit and fire." The reality of this Spirit and its fire is that which we receive and helps us with this process, to understand where we need to change, what we need to lose, and what we need to cultivate within ourselves, and hence to express in the world. We always have help.

Remember that this light is with us and within us, and we are to be its salt in the world. It is not an easy life, this discipleship of which Jesus speaks, and he is warning us about it - about the obstacles to come (persecution, slander). But its rewards are also told to us in the Beatitudes. An inner peace, a joy. At the Last Supper, Jesus will teach, "I have said these things to you so that my joy may be in you, and that your joy may be complete." To live in the light, to be this salt that retains the necessary flavor for the world, is to "abide in his love." We know what that meant for the martyrs, prophets, saints of the past. Can we apply this to ourselves today? We begin with our hearts, and the willing exchange of values, and the invitation to that light to come in and illumine us, and show us the way. All of life is a progress; we need to find our way to be that light today, to practice the purity of heart he teaches. But it involves an exchange, a willing acceptance of loss, and the humility to find the way in this living love we treasure.

Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. Rev. 3:20

The Beatitudes

And seeing the multitudes, he went up on a mountain, and when he was seated his disciples came to him. Then he opened his mouth and taught them, saying:

"Blessed are the poor in spirit,
For theirs is the kingdom of heaven.

"Blessed are those who mourn,
For they shall be comforted.

"Blessed are the meek,
For they shall inherit the earth.

"Blessed are those who hunger and thirst for righteousness,
For they shall be filled.

"Blessed are the merciful,
For they shall obtain mercy.

"Blessed are the pure in heart,
For they shall see God.

"Blessed are the peacemakers,
For they shall be called sons of God.

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

- Matthew 5:1-10

In this first part of the Sermon on the Mount, Jesus teaches us what are known as The Beatitudes, (or the "blessings"). My study bible refers to The Beatitudes as that which describes "the joy of true discipleship, the blessed way of life. The people of God await the rewards of the promises Jesus makes." Jesus is seated while giving this homily; this is the traditional position of Jewish rabbis while teaching. Christian preachers in the early Church often sat (such as St. John Chrysostom) to teach, while the people stood. A note reads, "To understand this sermon is to recognize this Rabbi is the one true Teacher of Israel."

Blessed are the poor in spirit, For theirs is the kingdom of heaven. My study bible notes, "Blessed in this context indicates heavenly, spiritual blessedness rather than earthly happiness or prosperity. In Hebrew, 'poor' means both (1) the materially poor and (2) the faithful among God's people. The poor in spirit, the humble and lowly have the heart of the poor and their total dependence upon God. These are truly the 'spiritually rich.'" This note is very helpful. For myself, the Beatitudes teach us a set of values, something worthwhile, that may be at odds with the worldly values we learn from our surroundings. Which do we choose? Which is valuable to us? Where is our treasure?

Blessed are those who mourn, For they shall be comforted. The traditional view of the Church is to see this in the context of repentance, and "holy sorrow." My study bible notes, "Those who mourn over their sins and the suffering of mankind are genuinely repentant, to be comforted in the new age. Holy sorrow is part of conversion, the consummation of repentance, the firstfruit of infinite joy. It is distinguished from ungodly sorrow, a sadness which leads to despair." Do we mourn over our past way of life, or ways of thinking that are harmful to ourselves or others? Letting go is a part of conversion, repentance. When we let go of things which are not good for us, we have a comfort awaiting us - we do not plunge into despair, but go toward a different place of comfort. I feel that for any loss, a true Comforter awaits. We have but to turn to that Comforter for its solace. We remember the Greek word for repentance, metanoia, means "change of mind." And the word for sin, amartia, means "missing the mark." So, we can understand this to be anything which needs changing, a way of thinking transformed. To mourn, then, is to grieve over a loss or sense of loss, however necessary it may be as a consequence of our choice for this kingdom.

Blessed are the meek, For they shall inherit the earth. To repent is to learn humility, meekness, to detach from arrogance. My study bible notes, "Mourning can extinguish the flame of anger and make a person meek. Meekness is an attitude of being content with both honor and dishonor. It is an imitation of Christ who said, 'Learn from Me, for I am gentle [meek] and lowly in heart' (11:29). The meek are God-controlled, and through their prayers God gives them mastery over their passions -- especially anger. Meekness is not passive gentleness, but strength under control. Jesus' promise of future blessings is not for the powerful, the rich and the violent, but for those who are meek and humble: they will inherit the earth, the new earth which is everlasting." To accept what is, with humility, is truly a great gift. We all suffer loss, sometimes we must let things go. If we do this as a product of our spirituality, it is a great gift to learn humility, and the "strength under control" my study bible speaks of. Our image before others may suffer in this process, a sense of "worldly" competition we have lost. But this meekness, this acceptance, is a great gift we should cherish.

Blessed are those who hunger and thirst for righteousness, For they shall be filled. The Greek word here for righteousness (dikaiosune) can also be translated as "justification" or "justice." Righteousness is often understood as "right-relatedness." For this we understand a great part of the nature of God, God's justice. We exchange worldly values for God's values, we "hunger and thirst for righteousness" - and we receive this from the presence of the kingdom in our hearts, which is our treasure by our choice. We always have this available to us!

Blessed are the merciful, For they shall obtain mercy. My study bible says, "Mercy is love set in motion, love expressed in action. God's lovingkindness, his mercy is taking our sufferings upon Himself in order to grant us His Kingdom, sets us free from captivity to the evil one. In view of God's lovingkindness (Luke 6:36), we in turn are to be merciful to all others." Mercy, as Justice, is also a part of the nature of God, the reality of the kingdom we keep as treasure in our hearts. We practice mercy, and are flooded with its reality - also a part of the Comforter.

Blessed are the pure in heart, For they shall see God. My study bible notes that, "to be pure is to be unmixed with anything else." This is the traditional understanding of purity. It is similar to Jesus' teaching to "make your eye single." I will again reprint the note in my study bible for its helpful orientation: "The pure in heart are devoted to the worship and service of God. With the aid of the Holy Spirit, they (1) practice all virtue, (2) are not conscious of any evil in themselves, and (3) live in temperance -- a stage of spirituality attained by few in this life. When the soul is not dominated by sinful passions, nor its energy dissipated by the things of this world, its only desire is God. Then the heart -- holding fast to the new life in Christ and contemplating the glory of God (2 Cor. 3:18) -- shall see God through communion with His Son." So we are to understand a devotion in our hearts to a true treasure as that which leads to this "communion" - a depth of relationship to God, and the wisdom this reveals in our hearts. I believe this is what we truly seek in earnest prayer, and this "purity in heart" is therefore a kind of goal in terms of intention and depth in ourselves, our character. Certainly the process of repentance and transformation over a lifetime is that which builds and refines this purity, bringing up that which we need to discard, to give up, to lose, in exchange for the things of God (righteousness, mercy) which we receive.

Blessed are the peacemakers, For they shall be called sons of God. Again, I will quote from a note: "Being Himself the source of peace, the Son of God found no price sufficient for peace but that of shedding His own blood. In doing so, Christ reveals Himself to us as the Reconciler, the Prince of Peace ... The Holy Spirit gives peace, the sign of God's presence, to those who meditate on Christ and imitate Him. Peace brings communion with God and concord with all creation, the sign of our sanctity. Thus, peacemakers share God's peace with those around them, participating in the work of God's Son and becoming, by God's grace, sons of God themselves." In a sense, we see the Beatitudes, as with all the text of the gospels, as that which teaches as it goes. So, we start with those who choose the kingdom above all, and its values of change and repentance, loss (or letting go) and comfort, justice, mercy, and purity of heart, and we lead to a sense of what it is to be a true peacemaker, a reconciler. This is a reconcilation to the reality of the kingdom, to its values and what it asks of us here in this world. In this sense, we become peacemakers.

Blessed are those who are persecuted for righteousness sake, For theirs is the kingdom of heaven. Again, a note from my study bible: "Children of God uphold God's truth and refuse to compromise with the ways of the world. They give themselves to no other ... It is not surprising then that they, like Jesus, should be persecuted for righteousness' sake. For Christ's kingdom is the crown awaiting the righteous." The peacemakers, or reconcilers, are those who are willing to do what it takes to exchange worldly values for the values of the kingdom, those things that follow from placing its values first: change of mind, a giving up or loss, acceptance, justice, mercy, purity of heart, reconciliation. For this, many may suffer who put it into practice, its values at odds with the pressures of the world around us, and with those who would hold fast to those worldly values and insist that we do, too. We may make choices, "for righteousness' sake" that cause rejection, persecution, punishment or penalizing behavior in others. This kingdom is the choice we make, our crown, our treasure.

In the Beatitudes, I find a formula for the way we live our lives. I see it as parallel to modern self-help programs, such as the Twelve Steps, in its setting out of the steps of righteousness, and what it takes to have this crown. It all depends upon where our treasure is, and then what we are willing to do to keep that in mind, to always be a part of that treasure, to put it first above all. Transformation and transcendence are illustrated in this step-by-step teaching about what we choose first, as that which is most important, and then how we continue through our lives to make that choice and what we receive in exchange. Certainly modern therapeutic research has taught us the value of humility, the power of righteousness in the face of that which would teach us otherwise, the power of mercy and love to heal ourselves as well, the necessity of loss, of giving up that which is harmful in our own hearts and minds in exchange for a better way. But Christ's Sermon teaches us one thing more powerful than a self-help book can do: from this Sermon we understand the power of this reality that is present within us and to us at all times, and the reality of this Kingdom. It is more than a choice we make with our hearts and minds. It is, rather, a set of values endowed with power and the Spirit that is there to help us make these choices, something that can conquer whatever obstacles stand in its way, as a help to us. We must keep this in mind as we continue on, and listen to this Sermon as it continues in the following readings. Where is your treasure, your heart? Are you prepared for this journey? You are never alone, you always have extra help! It is, indeed, a spiritual kingdom awaiting your response, this choice.

Repent, for the kingdom of heaven is at hand

From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand."

And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then he said to them, "Follow me, and I will make you fishers of men." They immediately left their nets and followed him. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed him.

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then his name went throughout all Syria; and they brought to him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics, and he healed them. Great multitudes followed him -- from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.

Matthew 4:17-25

In today's reading, we rejoin the Lectionary cycle, in the book of Matthew. Matthew's gospel began with the genealogy of Jesus - the documentation of his family history as a descendant of Abraham and King David. From there, the lectionary readings covered John the Baptist's preaching and his mission of repentance and baptism in preparation for He Who is to come, and the kingdom to come. This included John's popularity with all the people, as well as his scathing words for the religious leadership and predictions of judgment for them. John said that his baptism was of repentance with water, "but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire." Jesus himself is baptized by John, and the great event of Theophany or Epiphany takes place: the Father's voice, the revelation of Jesus as Son, the appearance of the Spirit of God descending like a dove and alighting on Jesus. From there, Jesus was led up by the Spirit into the wilderness for forty days of temptation, and triumph, after which, we are told, angels ministered to him. Finally, Jesus is told that John has been put into prison, and so he leaves Nazareth and departs for Galilee where he will begin his preaching mission.

From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." This phrase, "the kingdom of heaven is at hand" is the watchword for all of the preaching Jesus and the disciples will do, as it was also the mission statement of John the Baptist. In many ways, Jesus will use this phrase to indicate that the kingdom is "near" or "among us," and we continue this day to ponder its many meanings. My study bible notes, "Christ's first word, like that of John the Baptist, is repent, because repentance is necessary to enter and continue in his new way of life. Repentance is man's turning from himself to God ...The kingdom of heaven is synonymous with 'the kingdom of God'; it is present in Christ (12:28)."

And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then he said to them, "Follow me, and I will make you fishers of men." They immediately left their nets and followed him. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed him. My study bible notes, "These first disciples of Christ had already heard the preaching of John the Baptist, which prepared them to accept the Messiah immediately. Verse 19 ["Follow me, and I will make you fishers of men"] may describe the second time Jesus has called three of these men [see Luke 5:10]. As his disciples, Jesus chooses men who have not been trained in any sacred school, most of whom are unlearned and illiterate, considered by the various religious groups within Judaism as 'people of the land,' or peasants. At Pentecost these men will be revealed to be the wisest of all, by the power of the Holy Spirit." We also recall the setting of Galilee, and its significance to the overall Jewish population of the time. My study bible says that, "the common people on the edge of Jewish territory are more receptive to his teaching than the Jewish leadership in Jerusalem." Earlier in this chapter of Matthew's gospel, it is referred to as "Galilee of the Gentiles." This tells us that many non-Jews lived in the region. Galilee became an Assyrian province in 734 B.C. By Jesus' time, it had a mixed population and wasn't considered genuinely Jewish - although, as a note in my study bible indicates, many non-Jewish residents converted to Judaism in the Maccabean period. It continues, "Even the Jews who inhabited this area were influenced by Greek culture and were considered second-class by the Jews of Judea."

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then his name went throughout all Syria; and they brought to him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics, and he healed them. Great multitudes followed him -- from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. In this section, we are given a summary of Jesus' early ministry and activity. My study bible notes, "His miracles bear witness to the presence of the Kingdom and serve as an introduction to the Sermon on the Mount." We remember once again the phrase "the kingdom of heaven is at hand." As my study bible implies, the miracles in Jesus' ministry are "witness" or "signs" of that kingdom's presence in the midst of the people of faith. In the next reading, we will begin the Sermon on the Mount, the great central homily of this gospel, and it will continue through several readings. But first, we take into consideration this early ministry.

Matthew has begun his book with a genealogy focused on Jesus' kingly heritage. At the same time, it indicates the presence of several women in this lineage - something very unusual for a Jewish genealogy. And those women are striking: all of the women are Gentiles or sinners. Jesus begins his ministry after the imprisonment of John the Baptist, in deference to John's highly important role to the beginning of the manifestation of this kingdom. Jesus also faces temptation in the "battleground" of the wilderness (a place both of demonic activity and the tranquil contemplation of spiritual life) - the idea that he must follow not the Father's will, but rather "earthly" values of materialism, selfishness, and worldly power. But his mission is to manifest true identity, we could say "true self" in his Personhood as incarnate Son. And so, he begins his ministry in today's reading, choosing his disciples from among those of the poor and the outsiders. In all things it is faith, and the vision that faith gives of what is real and true, that is important - even in these earliest beginnings. Clearly, our hearts are the place we start. Those with hearts open to hear - that is, those who have spiritual "ears to hear and eyes to see" - are the ones who are chosen as his disciples. We recall, also, that miracles are not proofs, but rather signs. They are evidence, testimony, to the presence of that kingdom among the faithful. As Jesus starts his mission in this new reading of the book of Matthew, let us remember what it is to have "hardness of heart", and to open our eyes and ears in a spiritual sense to hear his preaching.

The King of the Jews

Then the soldiers led him away into the hall called Praetorium, and they called together the whole garrison. And they clothed him with purple; and they twisted a crown of thorns, put it on his head, and began to salute him, "Hail, King of the Jews!" Then they struck him on the head with a reed and spat on him, and bowing the knee, they worshiped him, and when they had mocked him, they took the purple off him, put his own clothes on him, and led him out to crucify him.

Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear his cross. And they brought him to the place Golgotha, which is translated Place of a Skull. Then they gave him wine mingled with myrrh to drink, but he did not take it. And when they crucified him they divided his garments, casting lots for them to determine what every man should take. Now it was the third hour, and they crucified him. And the inscription of the accusation was written above:

THE KING OF THE JEWS

With him they also crucified two robbers, one on his right and the other on his left. So the scripture was fulfilled which says, "And he was numbered with the transgressors." And those who passed by blasphemed him, wagging their heads and saying, "Aha! You who destroy the temple and build it in three days, save yourself, and come down from the cross!" Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others, himself he cannot save. Let the Christ, the King of Israel, descend now from the cross, that we may see and believe." Even those who were crucified with him reviled him.

- Mark 15:16-32

I've been going through the readings in Mark that we missed in the lectionary cycle. It's my belief that the gospels flow, one passage into the next, in an important sense for narrative and connection and understanding. I'm contemplating deviating from the lectionary and simply taking each passage in order in the future, but I'd like to hear the opinions of my readers on this subject. You may send me an email by the link at the left if you feel strongly one way or another. But today is the final reading in Mark, as the events of the Crucifixion, empty tomb, and Resurrection were part of our reading cycle.

Then the soldiers led him away into the hall called Praetorium, and they called together the whole garrison. After the hearings before the Sanhedrin and Pilate, Jesus is led away to the Praetorium. This is the residence of the Roman governor. Pilate may have resided either in Herod's palace or in the Fortress Antonia near the temple.

And they clothed him with purple; and they twisted a crown of thorns, put it on his head, and began to salute him, "Hail, King of the Jews!" Then they struck him on the head with a reed and spat on him, and bowing the knee, they worshiped him, and when they had mocked him, they took the purple off him, put his own clothes on him, and led him out to crucify him. The mockery of the prisoner continues here, ironically taking on elements of truth in this upside-down world where Creator is crucified by his creatures. The salute, "Hail, King of the Jews!" is a parody of the salute to Caesar. My study bible notes, "It is astonishing that the King of kings humbly condescends to be shamefully treated as a criminal. One cannot help but grieve for those who abuse Jesus, for most of them also will reject the reality of his Resurrection and his victory over sin and death." Further, it notes that they are "bowing the knee" to him of whom it will be written, "at the name of Jesus every knee should bow" (Phil. 2:10). And of course, today we continue to worship Christ 2,000 years later, and Rome is known as a center of this worship.

Then they compelled a certain man, Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out of the country and passing by, to bear his cross. Compelled signifies the right of soldiers to press civilians into service. Cyrene is a city on the coast of Libya (in North Africa) where many Jews lived. My study bible says, "Simon has the unique privilege of helping the Son of God, weakened by flogging, to carry his Cross to Golgotha." Church tradition says that Alexander and Rufus were missionaries; at any rate, their inclusion in Mark's gospel would seem to indicate that they were of some standing in the early Church.

And they brought him to the place Golgotha, which is translated Place of a Skull. Then they gave him wine mingled with myrrh to drink, but he did not take it. And when they crucified him they divided his garments, casting lots for them to determine what every man should take. We recall Jesus' words at the Last Supper, "Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." And he is true to that word. To divide his garments was a right of the squad of executioners. My study bible also notes that this fulfills the prophesy of Psalm 22:18: They divide my garments among them and cast lots for my clothing. Psalm 22 is the prayer Jesus will say on the cross, that begins, My God, my God, why have you forsaken me?

Now it was the third hour, and they crucified him. A note in my study bible reads: "Crucifixion was a horrifying means of Roman execution reserved for rebellious slaves, violent criminals, and those charged with high treason. Roman citizens were spared crucifixion. The third hour is 9:00 A.M. or thereabouts. The Evangelist John reports a time closer to noon (John 19:14)."

And the inscription of the accusation was written above: THE KING OF THE JEWS. In the Roman custom, the official charge against the prisoner was indicated by inscription on the cross. My study bible notes, "Whereas the Jewish authorities condemn Jesus for blasphemy, in Roman eyes Jesus dies as a potential political agitator. St. Paul writes, 'None of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory' (1 Cor. 2:8)." With him they also crucified two robbers, one on his right and the other on his left. Again, a helpful note: "The ancient Jewish historian Josephus defines robbers (Gr. lestes) as insurrectionists, that is, militant nationalist Jews who fought against Romans and Jewish collaborators." This is not unusual, as in modern revolutions of relatively recent history around the world, similar "robbers" are hailed as the heroes of national revolutions of liberation. What we understand, then, is that these men are similar to Barabbas, who was freed although charged with murder.

So the scripture was fulfilled which says, "And he was numbered with the transgressors." And those who passed by blasphemed him, wagging their heads and saying, "Aha! You who destroy the temple and build it in three days, save yourself, and come down from the cross!" Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others, himself he cannot save. Let the Christ, the King of Israel, descend now from the cross, that we may see and believe." Even those who were crucified with him reviled him. My study bible says, "This is the hour of the greatest scandal, a seeming triumph for the chief priests and the scribes, but one short-lived."

So, our picture of humiliation, torture, mocking, and a slow means of execution is all complete. Jesus is not only "numbered among the transgressors;" even the the transgressors, we are told, reviled him. He is the lowest of the low in the upside-down time of Crucifixion, in this hour of evil. I think it's important we understand the meanings connected to notions of truth embedded in this picture. It's not simply the crucifixion of an innocent man, but rather the layers of meanings and insight into this picture go far deeper than a miscarriage of justice - as awful as that is in and of itself whenever it happens. But this particular scene, perhaps enacted regularly on this Place of a Skull, is a time when the entire world, all of creation, is upside-down, and the meanings and values associated with the life-giving properties of salvation and redemption are also turned upside-down. Nothing makes sense. The trial before the Sanhedrin violates its own rules, Pilate gives in to what he knows is a false charge, and the One who will be worshiped around the world is mocked as a king and crucified. What we can understand from this picture is the deception of evil that may be inherent in a seamless picture of expediency, meant to cover up, to get rid of, an urgent problem that reveals the injustice and unrighteousness of those in power. The temple leadership must get rid of him, get him away from the scene - Jesus is too charismatic, he speaks the truth about their methods of getting money and hurting the poor by using the law to violate its spirit. Pilate wants calm, and gives the leadership what it wants as they have nominal power in the province. But beware of a picture that looks like all is finished. Beware of manipulation - without regard to values of truth and spiritual reality - that is designed to hide a problem, rather than to face it and resolve it honestly. Beware of those who will deceive with false appearances, because it just may be that in that hour of evil the world is upside-down, and all are being misled.

Jesus has taught us to "Watch and pray!" We are not to be deceived, but to be aware of those whom he called "wolves in sheep's clothing." As we end with the events of Crucifixion, we recall his parting words to us about the time to come, the period we are in of his Resurrection and the age of "birthpangs" of the kingdom. We are now in the season of Easter, we await Pentecost and the gift of the Spirit. We know of his Resurrection and the life in the tomb. But let us remember this scene, and recall the hour of evil, and remember his words to keep awake. Let us not be fooled by the seamless quality of appearance and manipulation, let us remember that we search for deeper meanings and values, and the truth is found in the depth of the heart and the acceptance of love and its teachings. Take care what you love and what you seek. "Where your treasure is, there your heart will be also." What is your treasure? Where is your heart, what does it tell you about this scene? What does it teach you about His words that we are to "Watch!" We live in an age of appearances, where media can be used to present any idea or image. But we worship the Truth; that is, we must seek the reality that is not mere appearance but something that speaks to us of values more deeply, that feed the soul. In this sense, we are to keep alert and watch and not be deceived - and we seek the Spirit to help us to do this in our lives, each day.

Are You the King of the Jews?

Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council, and they bound Jesus, led him away, and delivered him to Pilate. Then Pilate asked him, "Are you the King of the Jews?" He answered and said to him, "It is as you say."

And the chief priests accused him of many things, but he answered nothing. Then Pilate asked him again, saying, "Do you answer nothing? See how many things they testify against you!" But Jesus still answered nothing, so that Pilate marveled.

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested. And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion. Then the multitude, crying aloud, began to ask him to do just as he had always done for them. But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" For he knew that the chief priests had handed him over because of envy. But the chief priests stirred up the crowd, so that he should rather release Barabbas to them. Pilate answered and said to them again, "What then do you want me to do with him whom you call the King of the Jews?" So they cried out again, "Crucify him!" Then Pilate said to them, "Why, what evil has he done?" But they cried out all the more, "Crucify him!" So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged him, to be crucified."

- Mark 15:1-15

In today's reading, Jesus goes before Pilate. He is taken from the Sanhedrin, in the assembly of which he has been condemned for blasphemy - which is punishable by death. But this charge will not be brought up before Pilate. Instead, he will be accused by the chief priests on different grounds.

Immediately, in the morning, the chief priests held a consultation with the elders and scribes and the whole council, and they bound Jesus, led him away, and delivered him to Pilate. My study bible notes as follows: "The Sanhedrin waits to reach the official decision in the morning, probably because by law sessions at night were not allowed. Pilate: the Roman procurator of Judea, A.D. 26-36. The council is greatly deluded. They think they are going to take away the life of the Son of God! Jesus said, 'Therefore My Father loves Me, because I lay down My life that I may take it again' (John 10:17)." The fact that night sessions of the Sanhedrin were not allowed is very interesting; it implies that the condemnation of Jesus was taken outside the guidance of the law itself. We read of the conflicting testimony of witnesses, and how the charge of blasphemy was imposed as "self-evident" according to the high priest, and needed no further witness.

Then Pilate asked him, "Are you the King of the Jews?" He answered and said to him, "It is as you say." My study bible notes, "Are you the King of the Jews? is a political question, to which a positive answer would be tantamount to treason against Rome. Jesus answers indirectly, It is as you say." Actually, this can be understood as an ambiguous answer in the original Greek, translated as "You say so" or "You are saying so." To my ears, it could almost be construed that Jesus is telling him, "That is the charge." Jesus has refused to be made king at various times in his ministry, repeatedly indicating that he was not to be the expected political messiah. When he answers the Sanhedrin affirmatively, declaring himself to be "Son of God" he is referring to scripture about the expected Messiah (Psalm 110 and the Book of Daniel).

And the chief priests accused him of many things, but he answered nothing. Then Pilate asked him again, saying, "Do you answer nothing? See how many things they testify against you!" But Jesus still answered nothing, so that Pilate marveled. Again, a note from my study bible is helpful here: "It is not that Jesus answered nothing to any of the charges. He does indirectly acknowledge being, 'the King of the Jews' and he affirms that he is 'the Christ, the Son of the Blessed' [see Tuesday's reading]. But against false charges he makes no defense." So the picture that we have here of Jesus is one of submission, and also characteristic of his behavior before the Sanhedrin, the same element of surprising quietude and lack of defense. Jesus is before those who are not interested in the truth, not interested in his message of spiritual redemption, not interested in his true identity and its true substance at all. Where hearts are hardened, there is no need to speak. It is his hour, his choice, and he submits to the time and the Father's will for what is to come and what must be for the spiritual redemption of all.

Now at the feast he was accustomed to releasing one prisoner to them, whomever they requested. And there was one named Barabbas, who was chained with his fellow rebels; they had committed murder in the rebellion. Then the multitude, crying aloud, began to ask him to do just as he had always done for them. My study bible notes, "Barabbas as his fellow rebels are Jewish nationalists who have already participated in some local insurrection against the Romans. Barabbas means 'son of Abba' or, literally, 'son of the father.' A variant reading in Matthew 27:16 ... and a patristic tradition also attribute the name Jesus to him, thus underscoring the bitter irony that the false 'savior' and 'son of the father' is released, whereas the true Savior and Son of the Father is condemned to death." And again, "This multitude, stirred up by the Jewish leaders, is quite likely a crowd of their own supporters hastily gathered in the early morning. It is probably not the same crowd which welcomed Jesus at his Triumphal Entry [of Palm Sunday], nor the general populace feared by the Jewish leaders [such as those who listened to Jesus preach in the temple]. However, just days before on Palm Sunday, no doubt some of these same people had praised him. The multitudes were always interested in Christ. Now they turn against him. Why? The multitude is fickle. The crowd follows the crowd. It loves good teaching and prophetic insight, but avoids discipleship, suffering and perseverance." I find these notes quite helpful, as they reflect tradition from earliest sources and as widely accepted across denominations. What do you think? What is your experience of "the crowd?" As we read in the gospels, we understand this repeated perspective that the crowds rarely have it right; and its opinion is not reliable (such as the multitude who wished to make Jesus king because they were fed with the loaves and fishes).

But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" For he knew that the chief priests had handed him over because of envy. But the chief priests stirred up the crowd, so that he should rather release Barabbas to them. Pilate answered and said to them again, "What then do you want me to do with him whom you call the King of the Jews?" So they cried out again, "Crucify him!" Then Pilate said to them, "Why, what evil has he done?" But they cried out all the more, "Crucify him!" So Pilate, wanting to gratify the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged him, to be crucified. Again, I will repeat a helpful note: "The envy of the Jews [that is, the powerful leadership in the temple] brought Jesus to Pilate. the cowardice of Pilate allows envy to have its way. How pathetic is Pilate: known in history by billions of people for his complicity, perhaps the greatest coward of all time. Scourged means flogged with a roman whip consisting of several leather strips with small pieces of bone and lead at the tips."

And so, Jesus' condemnation is final. There is nothing else to do but to be led away for scourging, humiliation and crucifixion. What do we think of the crowds? Of how easily people are stirred up and manipulated by false leadership? Of the cowardice of those in positions of power, always balancing political considerations one against the other, with no regard for truth or the death of innocents who are always a form of "collateral damage" or perhaps a "necessary evil?" The avoidance of truth is paramount here, for truth in all its weight is what is missing. There is no truth in the sentencing of the Sanhedrin -- for its aim was not with that goal in mind at all, it was not an honest inquiry but a search for a means to get rid of the charismatic Jesus who had openly confronted and condemned the practices of the leadership in the temple, and gained a popular following among the crowds. He spoke for the poor, and against the hypocrisy that penalized the poor in the name of religion and in practices of worship, the ways of dealing with money. Where is the truth here? In the emotional persuasion of the crowds and their fickleness, we get another lesson - as discussed in the subject of yesterday's reading and commentary - about our reliance on emotion and zeal. "Hard-heartedness" is the word Jesus has used for a heart that is not open to truth, and here we see several examples of what forms that can take: the envy of the Sanhedrin (the leadership - although we know from other readings in Mark's gospel that not all the leadership of the temple is in agreement about Jesus), the political expediency and hence cowardice of Pilate, the zeal of the crowds. These are all ways to avoid a centered inquiry, an open heart, a search for spiritual truth and relatedness to the Lord.

So, what does this mean for us? I feel that it teaches us so much about ourselves. If we look around at our world, it teaches us as a kind of warning about what things distract us from what is important. It also teaches something else far more powerful, and that is how we come to spiritual truth. The crowds won't get us there. Political expediency -- balancing one interest against another simply for the sake of a position of some sort of power, whatever it is -- will not get us there either, but rather makes pathetic cowards of us. And envy, the root, in an archetypal sense, of evil in the world, will always lead to self-deception and personal destruction if carried too far, unchecked by balance and a search for truth in our hearts. For each example, we understand that faith relies on our capacity as individuals to open our hearts to what is real, in a centered place of prayer, to sincerely inquire after love and spiritual truth, and guidance. This is how we find what is of true weight and importance, midst the various things we must consider in our lives. We come to the Lord as individuals, even if we worship in community, and that is what leads to right-relatedness. Once again, we return to the question posed by the scribe in the temple, which Jesus answered even to the scribe's satisfaction. What is the greatest commandment? You shall love the Lord your God with all your heart, and all your soul, and all your mind and all your strength; and your neighbor as yourself. In these are all of the law and prophets. As the scribe said, "more than all the whole burnt offerings and sacrifices." To follow the crowd, to retain power at all costs, to simply operate by balancing interests without regard for truth, are all forms of idolatry, following a false appearance which substitutes for a true depth of the search for spiritual truth in one's heart, and relationship to Creator. Let us take that lesson with us from this scene, and remember to apply it to us today. We are in the midst of this world beset with the same problems. This is not a story that happened far away and long ago, but it's rather a story about ourselves and what it means to be human, and to live in our world with the same problems we face in different form today. Jesus also told us to "Watch!" and not to let ourselves be deceived. We must do our work of discipleship, to be the rational sheep, and make this honest search for ourselves. We don't just follow the crowd, chase after position or expediency, or make a defense where there is no case. We open our hearts, we love the truth, we seek wisdom as best we can in relationship to spiritual reality. On this hangs all, on this rests our faith.

The rooster crowed

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed. And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Then he began to curse and swear, "I do not know this man of whom you speak!" A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny me three times." And when he thought about it, he wept.

- Mark 14:66-72

While Jesus is inside at the Sanhedrin (see yesterday's reading and commentary), Peter is outside in the courtyard, where today's scene takes place. We recall Jesus' repetition of prediction of Scripture from Zechariah: 'I will strike the Shepherd, and the sheep will be scattered.' All of his flock are now scattered. Out of them all, only John and Peter have the courage to follow Jesus.

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed." We recall Peter's words just after Jesus repeated the scripture from Zechariah noted in the paragraph above. "Even if all are made to stumble, yet I will not be." We remember also, that it was servants of the high priests who came to arrest Jesus. Here, another servant accuses Peter.

And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Peter is pressed again about being a disciple of Jesus. We recall Jesus' response to Peter's declaration of loyalty: "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny me three times." And Peter's reply, as reported in the gospel: But he spoke more vehemently, "If I have to die with you, I will not deny you!"

Then he began to curse and swear, "I do not know this man of whom you speak!" A second time the rooster crowed. My study bible notes: "Peter denies the Lord, but at least he is there to do so. His intentions are commendable, but his strength fails." Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny me three times." And when he thought about it, he wept. In another note, my study bible says, "All of us fail; Peter bursts into tears of repentance over his denial." It's important to understand that Peter's repentance here is enough for his forgiveness. We remember the words of the angel at the empty tomb: "But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you." This was a specific word for Peter, indicating forgiveness and inclusion.

What do we do, when our strength fails us, despite our best resolutions? In Peter, we have this brilliant illustration of our emotional life. It's like riding a roller coaster. At the Last Supper, Peter's words insisting that he would follow Jesus even to death before he would deny him are reported to us as being "vehement." We can be certain that Peter was then certain of his words. But emotional life is tricky and difficult. What we undertake in zeal may simply be just not good enough to count on. We can't rely on our emotional strength alone. The message, as we are reminded repeatedly in the gospels, is that our strength of ourselves alone just isn't enough. We need something else, we need help. This is the perspective of the gospels, and it informs our faith.

We recall also the night in Gethsemane, when Jesus' closest apostles failed to "stay awake, watch and pray" with him. Jesus said to Peter: "Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak." On that occasion (and on others in the gospels), Peter's strength failed him as well. We know him, prior to Pentecost, as a man given to strong declarations, exuberant feelings, and expressions of such both noble and cowering. It is no accident that Christ named him, "Rock." And perhaps no accident that Jesus calls him "Simon" in Gethsemane. We recall the occasion when he received his name, when Peter confessed his faith -- and we note that in the same reading (see the link), Jesus would tell Peter, "Get behind me, Satan!" for Peter's emotional response to news of what is to come.

Peter, of course, will go on to be that "Rock" of the apostles. The Spirit will transform this exuberant man - using all of his capacities and faith - into the one who will become spokesman for the apostles. And more than that, his promise that he would follow Jesus even to death will also become true. Peter will be crucified at Rome, requesting it be done upside-down, as a sign of reverence to his Lord. So, the lesson we take from today's reading is about strength -- and the difference faith and the Spirit make to our strength. We can't simply live on our emotional life alone to get us through life in wisdom and strength. No matter how well-intentioned, it will not take us there. Looking back through the readings in Mark's gospel, we recall also Jesus' words on other occasions to other people: A man wishing for healing for his child tells Jesus, "Lord, I believe; help my unbelief!" On another occasion, Jesus will teach that, "What comes out of a man, that defiles a man." Again, it is the strength that comes from faith, and the wisdom of repentance, that better guides us through life and our choices. But we come back to Peter. Jesus is inside, being falsely condemned on charges of blasphemy, punishable by death. (See yesterday's reading.) Peter, despite his best intentions, has failed to live up to his word, and denied his master three times, as was predicted. He weeps the tears of repentance, acknowledging his failure. I encourage all of my readers to rely on prayer for strength and guidance through life's difficulties. My emotions fail me often when I am overwhelmed, but turning to prayer, in a centered place, always helps for a steady hand of guidance and insight, no matter what is going on around me. There are none of us who are perfect, and this "Rock" of the apostles was also there well before us. Yet he would go on to be their spokesman and "first among equals." Let us follow his example when we fail. We return to our Source and Center, and ask to be healed, and go forward. Christ's forgiveness was explicit in the words of the angel to the women at the tomb. All we have to do is reconsider and recognize where we have failed. The strength is in Him, and it is enough for each of us to go on, and go forward. Pray for your strength.