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

Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. And if anyone says anything to you, you shall say, 'The Lord has need of them,' and immediately he will send them." All this was done that it might be fulfilled which was spoken by the prophet, saying:

"Tell the daughter of Zion,

'Behold, your King is coming to you,

Lowly, and sitting on a donkey,

A colt, the foal of a donkey.'"

So the disciples went and did as Jesus commanded them. They brought the donkey and the colt, laid their clothes on them, and set Him on them. And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Then the multitudes who went before and those who followed cried out, saying:

"Hosanna to the Son of David!

'Blessed is He who comes in the name of the LORD!'

Hosanna in the highest!"

And when He had come into the Jerusalem, all the city was moved, saying, "Who is this?" So the multitudes said, "This is Jesus, the prophet from Nazareth of Galilee."

- Matthew 21:1-11

In yesterday's reading, we read of Jesus moving through Jericho with the disciples, on His way up to Jerusalem. As He passes through, there are two blind men sitting by the side of the road. They cry out to Him, "Have mercy on us, O Lord, Son of David!" The crowd tells them to be quiet, but they shout the more: "Have mercy on us, O Lord, Son of David!" So Jesus stood still and called them, and said, "What do you want Me to do for you?" They said to Him, "Lord, that our eyes may be opened." So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him.

Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. And if anyone says anything to you, you shall say, 'The Lord has need of them,' and immediately he will send them." All this was done that it might be fulfilled which was spoken by the prophet, saying: "Tell the daughter of Zion, 'Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.'" This is Jesus' triumphal entry into Jerusalem, which the Church celebrates on Palm Sunday. My study bible has a note, which is worth quoting in depth, as it gives us background to this scene. "By Jesus' time, Jewish nationalism had begun to rise, leading to the expectation of a political Messiah. Jewish leaders looked for a national king who would deliver them from the Roman yoke and reestablish David's kingdom. Many Jews wanted a king like Jehu (2 Kings 9), who shed much blood and who would not hesitate to use the sword for the realization of nationalistic dreams. Others, responding to the messianic signs of Jesus -- especially the raising of Lazarus (John 12:9-11) -- expected more. In humility, Jesus shows He has not come to reestablish the earthly kingdom of David. He does not ride in a chariot but upon a donkey, an animal of peace. This is no mere earthly king, but the King of Glory who has come to reveal the Kingdom of God. 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. He is taking the New Jerusalem to himself as a pure bride, and the children celebrate His entrance as if it were a marriage." We observe once again Jesus pre-knowing, showing us another characteristic of His deity. But the essential quality here is that of the fulfillment of prophecy in the coming of the King to the daughter of Zion: the age is inaugurated by a marriage feast of this King to His people, those of Zion, the holy Jerusalem, and the holy which dwells among us and with us. It is indeed the fulfillment of prophecy, the coming of the Kingdom which is not merely worldly.

So the disciples went and did as Jesus commanded them. They brought the donkey and the colt, laid their clothes on them, and set Him on them. And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Then the multitudes who went before and those who followed cried out, saying: "Hosanna to the Son of David! 'Blessed is He who comes in the name of the LORD!' Hosanna in the highest!" Jesus is welcomed with the words from Psalm 118:25-26. My study bible points out that this psalm was recited daily for six days during the Feast of Tabernacles, which was the feast of the coming Kingdom. It was recited seven times on the seventh day of the feast as branches were waved. Hosanna means "Save [we] pray." So, in some sense, the words of the blind men in yesterday's reading are repeated here, in the welcoming of the Messiah who inaugurates the long-awaited heavenly Kingdom.

And when He had come into the Jerusalem, all the city was moved, saying, "Who is this?" So the multitudes said, "This is Jesus, the prophet from Nazareth of Galilee." The whole city becomes aware of what is happening, everyone wants to know, "Who is this?" The multitudes who follow and know who Jesus is tell them. We remember that the Pharisees will claim (as reported in John's gospel) that no prophet can come from Galilee. We also recall from John's Gospel the astonished words of Nathanael, reflecting popular scorn: "Can any good thing come from Nazareth?" But here the City proclaims Him, the multitude welcomes Him. Here in Matthew's gospel therefore, it is important that the crowds proclaim Him the prophet from Nazareth of Galilee. He is the outsider, the unlikely. There is nothing predictable about this Messiah on worldly terms, and yet He is the fulfillment of prophecy.

In what is called the Triumphal Entry into Jerusalem, Jesus defies expectations, and yet He truly comes in fulfillment of prophecy, as stated by Matthew's gospel. Here we have a prime example of what it is for the heavenly Kingdom being inaugurated to overlay our worldly life, our worldly understanding. In this inauguration of the Kingdom, to be fulfilled at the end of the age in which we live now, we have an essential teaching of what it is to be pervaded by God's kingdom, the heavenly kingdom, infusing itself into our world in which we daily live also with the element of separation from God. He is the unlikely, the One that doesn't conform to our worldly expectations of worldly power and kingship. He doesn't ride in with an army, on a chariot, with a cavalry. He is the "lowly" King, the One who comes in humility, and in love, infusing the power of the heavenly kingdom with His worldly life. Those who welcome Him do so in love and expectation. Those who will follow Him will do so even after arrest, mocking, scourging, crucifixion. He is the Messiah who teaches us that all is not as it seems, who infuses a heavenly breath into our worldly life, in order to teach us about this Kingdom, for which entry is gained by faith, and by humility. This is the Messiah that will stand the world on its head, and include both Jew and Gentile, whose Twelve Apostles will spread His gospel to the whole world. At this moment of His triumphal entry, we must stop and ponder what our expectations of this Kingdom are today. Can we see, hear and feel the heavenly among us? Do we perceive with the heart, and with faith? What do we think this Kingdom looks like? Where is His grace, His promise for you?

Have mercy on us, O Lord, Son of David!

Now as they went out of Jericho, a great multitude followed Him. And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out saying, "Have mercy on us, O Lord, Son of David!" Then the multitude warned them that they should be quiet, but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!" So Jesus stood still and called them, and said, "What do you want Me to do for you?" They said to Him, "Lord, that our eyes may be opened." So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him.

- Matthew 20:29-34

In yesterday's reading, we first read that Jesus is making His way toward Jerusalem. He taught the Twelve once again what is to come, that He will be betrayed to the chief priests and scribes, condemned to death, delivered to the Gentiles, mocked and scourged and crucified, and on the third day He will rise again. Then the mother of John and James Zebedee came to Him with a request. She wanted Jesus to grant that her two sons may sit on His left and right hand in His kingdom. He said to her (and to the brothers): "You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father." The other disciples were angry when they heard this report. Jesus said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Now as they went out of Jericho, a great multitude followed Him. And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out saying, "Have mercy on us, O Lord, Son of David!" "Son of David" is a title deeply rooted in the Messianic expectation of the time, one for a ruler in the kingly line of David. "Lord" would be the common name for God. Again we note the doubling that happens in Matthew's gospel: here there are two blind men; elsewhere (in Mark) there is only one. it suggests to me, again, that both Jew and Gentile await this arrival. We are in Jericho, the first city that fell to the Israelites returning from slavery in Egypt, after the great shout. Here the new age is inaugurated: the shout here is for the mercy of the Lord, the Son of David. According to Wikipedia, Jericho is also one of the oldest continually inhabited cities in the world, making it even more deeply symbolic in the sense of transition from one age to another.

Then the multitude warned them that they should be quiet, but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!" That the multitude shushes these blind men reminds me of the disciples rebuking those who put the little children before Christ for a blessing, in a recent reading. At that time, Jesus told the disciples, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven." Here in this reading, an event which occurs just before Jesus' triumphal entry into Jerusalem, the blind men who sit by the side of the road crying for mercy are like a shadow of all the children of the world; that is, all of us, on the cusp of this age of the kingdom coming into the world. Indeed, their cry is the cry of the Church and all the faithful, "Have mercy on us, O Lord." In effect, they are the whole world crying out for what Christ has to offer.

So Jesus stood still and called them, and said, "What do you want Me to do for you?" Here is the question that Jesus asks so often. My study bible says, "Jesus knows beforehand what they want -- and what we want. But He calls us to ask freely that He might answer us in mercy." We note also that the question asks us to focus in on what we truly want; it also gives us a sense of what God wants for us in the response to prayer.

They said to Him, "Lord, that our eyes may be opened." So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him. My study bible says that this last miracle before Jesus' triumphal entrance into Jerusalem reveals the arrival of the messianic age. It is, of course, one that is part of popular expectation through the prophet Isaiah: “I, the Lord, have called You in righteousness, and will hold Your hand; I will keep You and give You as a covenant to the people, as a light to the Gentiles, to open blind eyes, to bring out prisoners from the prison, those who sit in darkness from the prison house" (42:6-7).

As the new age is inaugurated, we understand several things from this passage. First of all is the mercy of Christ: this is what He is here for. He listens to our words, our prayers, and He responds. He wants us to speak for ourselves, to engage with Him. In dialogue, we engage: indeed, the word for meditation (as in Christian contemplative prayer) in the Greek is dialogismos. Here, He opens the eyes of the blind men on the road through Jericho. What does liberation really mean? What is it to be delivered into a Kingdom, and to become a part of His followers, as these blind men do? We recall the deliverance of the Israelites into the promised land, and we have to ask ourselves again, "What is the promised land?" and what does that mean for us? Here, it is answered in this promise of a new age opening up, the age in which we currently live -- in which we make choices to engage (in dialogue and prayer) with Him, or not. We call upon His mercy, and we, too, quite obviously ask for our eyes to be opened. This isn't just a story about two blind men sitting on the side of the road, ignored and pushed aside and hushed by the crowd, but it's really the story of all of us who live in this world and who need our sight, true vision. What does Christ give you if you ask for your eyes to be opened? He is here that we may see, and be truly liberated, to enter into His Kingdom. Where does that journey of liberation start for you? What do you want Him to do for you? Whatever way a prayer is answered, it is always with the purpose to open our eyes to what is before us, and to what we can have in our lives, with what grace God wants us to be filled. This is His covenant with us, His light that shines in the darkness, for the prisoners each in our own prison, even to the Gentiles, so that we may truly see and be liberated from our blindness.

Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many

Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again."

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him. And He said to her, "What do you wish?" She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom." But Jesus answered and said, "You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father." And when the ten heard it, they were greatly displeased with the two brothers. But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

- Matthew 20:17-28

Over the course of the past several readings, Jesus has been in Judea, and has come out of Galilee where He spent so much time in His ministry. We've received many teachings of late in Matthew's Gospel on community and relatedness: on wider community relations, on care of the "little ones," on discipline and mutual correction in the Church, on forgiveness, and on marriage. Jesus has taught a wealthy young man what he needed for eternal life, and on attachment to riches, that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. In yesterday's reading, Jesus taught a parable about the nature of work for the kingdom, following up on His statement to the disciples that "many who are first will be last, and the last first." He taught a parable about a vineyard owner, who early in the morning hired workers at an agreement to pay a denarius a day. He went later and saw others standing around and hired them. Still later, at the sixth, ninth, and eleventh hours he saw other standing around and asked why they were not working, and hired them. When the evening came, he told his steward: "Call the laborers and give them their wages, beginning with the last to the first." But the ones who worked earliest complained that all got the same wage. They said, "These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day." But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' So the last will be first, and the first last. For many are called, but few chosen."

Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again." This is the third strong warning Jesus gives His disciples about what is to come. He is very blunt, even terse, but gives a full description of what is to happen to Him at Jerusalem. The news begins to sink in for His disciples - but from the following verses we can still assume they think the full manifestation of this Kingdom is imminent.

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him. And He said to her, "What do you wish?" She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom." The mother of John and James Zebedee (also known as the "Sons of Thunder") comes to Jesus with a request. Clearly, status and rank in the Kingdom is still in the minds of Jesus' followers; John and James Zebedee are among those of Jesus' closest inner circle. Their mother, Salome, is also close enough to Jesus to approach Him to make this request. We note Jesus' typical response; it has varied but in essence remains the same: "What do you want me to do for you?" or in this case, "What do you wish?" The crux of the matter here in Matthew's Gospel focuses us in once more on the topic that has been at hand: relationship within the Kingdom. The disciples are still focused on rank and status and hierarchy, despite Jesus' many talks so far on relationship, humility and service. This teaches us as much about our own human nature as it does about the disciples.

But Jesus answered and said, "You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to Him, "We are able." Here we have a lesson about life in the Kingdom. Is it to be filled with whatever our hearts desire, whatever our minds set themselves upon? Jesus first brings up the subject of membership in this kingdom and how it is linked to service. My study bible points out that He calls His Crucifixion a cup and His death a baptism. It says, "The Cross is a cup because He drank it willingly. His death is a baptism, for He was completely immersed in it, and by it He cleansed the world." The answer in the plural by the brothers James and John tells us that it is not just Salome, their mother, who is asking.

So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father." My study bible points out that this doesn't mean Jesus has no authority to give what they ask, but that it is not His decision alone. I'm intrigued by His answer, that they will indeed drink His cup and be baptized with His baptism. I wonder how they can possibly understand His words at that time. In Acts of the Apostles we are told that Herod had James killed with the sword; in effect James will be the first of the Twelve Apostles to be martyred. John will go on to write a Gospel and Epistles, to care for Jesus' mother, and to be exiled on the island of Patmos where he will write Revelation - the vision given to him amidst terrible persecution of the Church. In effect, the great inheritance we have from these two brothers and their service is quite simply incalculable.

And when the ten heard it, they were greatly displeased with the two brothers. But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." Jesus gives an illustration from outsiders, "the rulers of the Gentiles" and the power they wield, and how they wield that power, and He says that it shall not be so among them. Their lives are not for the purpose of "lording it over" others. This is a kind of power over others, an authority that dominates, manipulates, controls those under themselves. In a great culminating reference to Himself as the paradigm and prime example of what it is to have authority in His Church, in a sense summing up the teachings on relatedness we've recently encountered in Matthew's Gospel, Jesus offers Himself to them as the image of greatness in His community. He will give up His life as a ransom for many. We contrast this with what it means, instead, to "lord it over" others in a sense of worldly power.

So, what is it to be held in God's embrace? In a future reading, Jesus will sum up all of the commandments of God into two: First, that we love God, and second, that we love one another. In effect, the message is that God loves us, and wants us to love one another. In this choice, this paradigm, this understanding, comes Jesus' teaching for today. What is it really to be a servant of all? Is it not to do good, to do God's will for all? I think quite often, we are very much like Salome, the mother of John and James here in this story. We take our own limited perspectives of what is great and good, and apply them to God. This is perhaps quite natural! But the understanding here is that we seek to enter into God's kingdom, where different rules apply than the worldly ones that we know. Power, rank, hierarchy, even what is good indeed, is the substance of a new identity, a new understanding, an essence that is steeped primarily in love -- and we clearly always have a lot to learn about this love and how it works. It is in this power and this energy that we grow as members in this Kingdom. And it is in this growth we participate, God shares His grace with us, so that we may truly learn what is good. That is, what is good for us and good for others. Every wish may not be granted. But God's plan for us includes real greatness, the best inheritance in all the earth, and all the good things that are truly good for us. Let us remember today that we live in a world that deeply needs all the real greatness, and the heroic efforts of those who will truly follow in His grace. Like John and James, first martyrs and apostles who also drank this cup and were baptized with His baptism, who have given us so much and upon whose shoulders we stand. How does He call you? How is greatness redefined in your faith for you?

So the last will be first, and the first last. For many are called, but few chosen

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.' So they went. Again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?' They said to him, ' Because no one hired us.' He said to them, 'You also go into the vineyard, and whatever is right you will receive.' So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.' And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' So the last will be first, and the first last. For many are called, but few chosen."

- Matthew 20:1-16

In yesterday's reading, Jesus was speaking to the disciples after he had counseled a young man with many riches. This young man had asked Jesus, "Good Teacher, what good thing shall I do that I may have eternal life?" Jesus had told him that only God was good, that he must follow the commandments He named. The young man asked what he stilled lacked. Jesus said, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But the young man went away sad. Jesus said, "Assuredly, I say to you that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." The disciples asked, "Who then can be saved?" But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." Peter said, "See, we have left all and followed you. Therefore what shall we have?" So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits 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 wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first."

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard." Jesus gives us a new parable, to further explain His statement in yesterday's reading, that the first shall be last and the last first. My study bible says that the vineyard is the life God gives us in the world, the day is the time of laboring -- that is, the here and now, and the laborers are those He calls to fulfill His commandments.

"And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.' So they went. Again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?' They said to him, ' Because no one hired us.' He said to them, 'You also go into the vineyard, and whatever is right you will receive.' " "Early in the morning and the third, sixth, ninth and eleventh hours," says my study bible, "refer to the different ages of those who draw near to God: those who from earliest youth, from mature age, or from very old age hold to virtue." It's important, too, that we understand that these are traditional hours of prayer throughout the day, as well as hours of the watch. In a historical sense, we can see these also as the times of the age. Many servants will come, some will be first and some will be last. All are those who tend the garden of the Lord, His vines. There is another message here that is very clear: there is always work for those who wish to join in, to participate, to labor for the Lord's wages.

So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.' And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' So the last will be first, and the first last. For many are called, but few chosen." What wages do we receive for our work for the Kingdom? My study bible explains the parable this way: "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. In Jesus' ministry this parable applies to the Pharisees and sinners, while in the early Church it applies to Jews and Gentiles. St. John Chrysostom's famous Easter sermon is based on this parable; for him the reward is the Lord's rich banquet of the Easter Eucharist."

I think we can apply this parable to many things, and look at it from many perspectives, as is indicated by the notes in my study bible. But just for today, I'd like to look at it within the context of the verses in Matthew's Gospel. We've just finished reading about the young man with many riches, who asked about inheriting eternal life. Furthermore, before that Jesus taught about the essential quality of humility in this Kingdom, especially as disciples and leaders, and looking after the little ones in the Church. Moreover, He's taught about marriage, its restoration to that of Adam and Eve in the Garden, before their separation from God. If we take this in the context of all of these readings that involve Christ's own teaching on relatedness, on the love of God and the love between human beings, we see a pattern. Material-mindedness cannot grasp the types of relationships and relatedness that the Kingdom confers and embraces in its grace. There is no real first and last in this sense. (This is true also in the embrace of the timeless nature of this Kingdom as well.) And there's another very powerful statement here: the terms aren't really ours to set at all. So in that framework we also have to cast aside our worldly notions, our worldly perspective that sees great and small in a particular viewpoint, hierarchies, ranks, divisions in a particular way, including first and last. Here, God sets the terms of this covenant, this agreement for which we labor as servants in the Kingdom. We are not the ones who declare these terms, these norms, these rules and values of the Kingdom. Therefore, many are called but few are chosen: we are not the ones who do the choosing. It is not entirely up to us. Jesus taught the wealthy young man, "Why do you call Me good? No one is good but One, that is, God" and He also emphasized first in His answer the commandments of God. All that we have in this vineyard is truly God's, including all our wealth. Even our labor and our reward -- even our time -- truly belongs to God. Therefore the rules of this Kingdom are not ours; it doesn't work by our standards. There is work for all, for any who come and are called. But God does the choosing. This is where our humility begins, and grace responds. We empty in order to receive, and to learn, and to inherit this Kingdom.

Assuredly, I say to you that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God

Then Jesus said to His disciples, "Assuredly, I say to you that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." When his disciples hear it they were greatly astonished, saying, "Who then can be saved?" But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." Then Peter answered and said to Him, "See, we have left all and followed you. Therefore what shall we have?" So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits 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 wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first."

- Matthew 19:23-30

In the current readings, Jesus has come out of Galilee and is in Judea. In yesterday's reading, we first read that children were brought to Jesus, so that He would lay His hands on them and pray. The disciples tried to rebuke them, but He said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven." Then a young man came to Him and asked, "Good Teacher, what good thing shall I do that I may have eternal life?" Jesus told Him that no one was good but One, that is God. He first told the young man to keep the commandments. He asked, "Which ones?" Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'" The young man said to Him, "All these things I have kept from my youth. What do I still lack?" Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions.

Then Jesus said to His disciples, "Assuredly, I say to you that it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." There have been many debates on this statement by Jesus. Some speculate that in Aramaic, the word for camel sounds like the word for rope, thereby there is a kind of analogy here: a rope can be unwound, taken apart, and hence pass through an eye of a needle. Others say that the "eye of the needle" was a name for a city gate that was small enough so that a camel might barely squeeze through. My study bible notes that the Talmud uses a similar expression to the one here: "for an elephant to go through the eye of the needle." Whatever the origin of the expression, Jesus is making a clear statement about difficulties, and it wouldn't be the first time a great analogy is made so that we get a strong flavor of what he's talking about. He's speaking of tremendous difficulties in the attachment to riches as identity. We can see perhaps some kind of parallel of shrinking down, to the humility He's so recently taught is essential for entry into this Kingdom, that they should become like little children. Hence, a soul that identifies itself with great riches may need to acquire great humility to be a follower of Christ. In this sense, we can see "riches" as a parallel for all kinds of possessions, such as fame, or family name, or rank within a social group of any kind, or anything else that gives great status which may be an obstacle to becoming a follower, to the humility necessary in one's heart before Christ. This then is a question of material-mindedness, a form of idolatry. Knowing our weakness, Christ teaches this teaching. My study bible says that "whatever the phrase refers to, it displays the difficulty of salvation for those who are attached to riches."

When his disciples hear it they were greatly astonished, saying, "Who then can be saved?" But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." Whatever obstacles there may be in our lives to our faith, Christ is there to help. In effect, with God, all things are possible. Our faith doesn't come from ourselves alone, and in this question for real discipleship, we can assume that neither does our humility, nor any other quality needed for membership in this Kingdom. With God's help, everything is possible for us, even tremendous personal changes, even the "peace that passes all understanding." Christ will teach His disciples that He gives, not as the world gives: "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid" (John 14:27). Just as we noted in yesterday's reading, that "every good and perfect gift is from above," so we can also understand the good and perfect gift in faith within a willing heart, of those things we need to become members of this Kingdom.

Then Peter answered and said to Him, "See, we have left all and followed you. Therefore what shall we have?" So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits 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 wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first." I wonder if we can really understand the great depth in this statement, the profundity it will really mean for these men, and may in fact mean for us in our lives. Not only have Peter and the other disciples left all for His sake, they will in future go on to much greater sacrifices, and live their whole lives as heroic servants for this Kingdom and for we who believe and share in its grace.

The phrase "many who are first will be last, and the last first" gives us a great and tremendous teaching on humility. These men who are Jesus' disciples are merely a handful by worldly standards, but they will go on to spread this gospel to all the nations. We today inherit the wealth they brought to us, along with all the tradition we are able to inherit as well. But they were first, in great faith: when will this Kingdom be fully realized? When will the fullness of time bring about the "end" or perfection of the Kingdom? Jesus' teaching is a great statement of the tremendous humility required as a true servant of this Kingdom. It tells us about the willingness to serve, that the first will be last and the last first. It also gives us the sense of the patience of the saints. Can we work through faith, for things which are promised and yet not tangible? For this we need Christ's help, His gifts to us, of His patience, His faith, and His peace. With God, all things are possible.

Good Teacher, what good thing shall I do that I may have eternal life?

Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven." And He laid His hands on them and departed from there.

And behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments." He said to Him, "Which ones?" Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'" The young man said to Him, "All these things I have kept from my youth. What do I still lack?" Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions.

- Matthew 19:13-22

On Saturday, we read Jesus' answer to a question by the Pharisees. He has come out of Galilee and is in Judea. They test Him by asking, "Is it lawful for a man to divorce his wife for just any reason?" Jesus replied, "Have you not read that He 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 then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." When they asked why Moses allowed for a certificate of divorce, Jesus replied that this was given because of the hardness of their hearts. Jesus said, "And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery." His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry." But He said to them, "All cannot accept this saying, but only those to whom it has been given. For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it."

Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven." And He laid His hands on them and departed from there. Earlier we read Jesus giving the example of the little children, when He began this collection of discourses on community. That was when He was first asked, "Who then is the greatest in the kingdom of heaven?" Then, He said that unless they became humble like little children, His disciples would not even enter into the Kingdom. And He taught about the "little ones" and how they must be treated in His Church: "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven." Here, the emphasis comes again, and, we have to note, it is repeatedly so. Children are not merely the image of the smallest and meekest of the society, but they also form and shape Christ's teachings on what we must be like with our own Father in heaven and even among ourselves, "for of such is the kingdom of heaven." Once again, we note that we are dealing with a collection of teachings in this point in Matthew's gospel that emphasize community: teachings on discipline in the Church, on humility, on marriage, and now once again, the emphasis on the image of the little children and what they mean for each one of us.

And behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call me good? No one is good but One, that is, God." Here, we have another kind of reference to humility. While we know Christ as the Son, Second Person of the Trinity, His emphasis as Teacher is on the work of God. Only One is good; that is, it is God who does the work in us, gives us every good gift, whose grace is sufficient for us.

"But if you want to enter into life, keep the commandments." He said to Him, "Which ones?" Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'" The young man said to Him, "All these things I have kept from my youth. What do I still lack?" Jesus begins with the commandments that came through Moses. Surely, by now we know Jesus, and we understand that as He listed these commandments to the young man, He was quite aware that they had already been kept "from his youth." So, it all knowingly must lead to the question: "What do I still lack?" We have to give the young man credit for his gumption. This can be a very dangerous and difficult question: an essential one, but one to which we might not want to know the answer, because of the difficulties in which we may be engaged. Nevertheless, this question, and its answer in discipleship, may be the one thing necessary that we need to know. Unfortunately, a lot of us don't get this far!

Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions. "Perfection" is quite a step forward, and quite a long fall beyond what we already think we know. We've linked above, the "one thing necessary" in the story of Martha and Mary, as told by Luke. But here, Jesus gives the answer specifically to this young man -- it is the one thing he lacks to be perfect. In other Gospels, this young man is referred to as a young ruler or a rich young man. So, he's quite wealthy and with a prominent family social position, one that would be an essential component of his personal identity. Therefore, what Jesus is asking is a very difficult thing. It is akin to cutting off an arm, a leg, or plucking out an eye as given by Jesus in another analogy to parting with what may seem dear to us but which may in fact keep us from membership in the Kingdom. (See Wednesday's reading of last week, and also Jesus' earlier teaching in Matthew's Gospel during the Sermon on the Mount.) Here is an essential part of this young man's social identity, but Jesus is asking him to give his wealth to the poor -- and importantly, to then, "Come, follow Me." We can see this, then, as an exchange. Jesus is asking him to give up his wealth (in community), in order to receive the pearl of great price, the Kingdom and membership in it as a disciple.

My study bible has a couple of important notes in this passage. In one, it says, "God acts in cooperation with the human soul. To save the unwilling would be compulsion, but to save the willing is a show of grace. Perfection is voluntarily to sacrifice all and to follow Christ for the cause of the Kingdom. The Kingdom of God does not belong to sluggards, but to those who want to be perfect." In another, it says, "Formal observance of the Law does not equal fulfillment of all the commandments of God. Indeed, saying that one has kept the letter of the Law, can create a false satisfaction about virtue. Salvation does not depend upon external things, whether they be many or few, great or small, but on the virtues of the soul -- faith, hope, and love -- the reward of which is salvation. These virtues the young man still lacked." At any rate, what I think is essential to keep in mind is the basic understanding that "every good and perfect gift is from above." In this light, we can see personal wealth as something that isn't really quite personal at all, but one more gift from God, just as our lives are a gift, to be used in the ways that we are asked to, in order to participate in that even better gift, membership in the Kingdom, or a life of much greater abundance. In this sense, Christ asks the young man for an exchange, but it is one that runs far deeper than merely a bank account, or a list of properties. In this case, it is also an exchange of deeper identity: membership in the society and class or family status for that of discipleship in the Kingdom. And that's where we have to start to understand what it is that Christ asks of us, and why. I feel that as we go deeper into this journey of faith, the more deeply Christ will ask us to remove obstacles to full membership and full participation. That is, we may be asked to cast aside things we think are important in order to more fully participate in God's love, in Christ's care, and therefore in discipleship and the community He creates for us and with us. In this sense, the "one thing necessary" in the story of Martha and Mary becomes even more important. How are we led by the Good Teacher, our loving parent who would lead us and teach us as little children? My study bible points out, in other versions of this story in other Gospels, that this teaching is specifically meant for this young man -- it is not meant as a universal imperative. Nevertheless, we will each be asked to give up our own metaphorical "hand, eye, or foot" as we participate in the journey, in order to more fully live that abundant life He promises, and to make us truly free. To be "perfect" in the Greek sense here is to reach the end; as St. Paul has put it, to run the full race. Maybe we can always ask, "What do I still lack?"

What God has joined together, let not man separate

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there. The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?" And He answered and said to them, "Have you not read that He 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 then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?" He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery." His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry." But He said to them, "All cannot accept this saying, but only those to whom it has been given. For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it."

- Matthew 19:1-12

In yesterday's reading, Jesus continued His discussion with the disciples about relationships within the church community. In Wednesday's reading, the disciples came to Jesus asking, "Who then is the greatest in the kingdom of heaven?" He responded with a teaching on humility, and on care of the little ones in the church. In Thursday's reading, Jesus continued with a framework for mutual correction as the model for church discipline, a working of this community. He said, "For where two or three are gathered together in My name, I am there in the midst of them." This formula involved a process for resolving problems within the church when one is sinned against by another, and began with private discussion. Jesus taught, "If your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother." He then described further stages for correction of the problem within the body of the church should there be no repentance. In yesterday's reading, Peter asked, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus replied, "I do not say to you, up to seven times, but up to seventy times seven." Then He gave a parable, about a servant who owed his master an impossible sum. The master forgive him the debt when the servant asked for mercy. But then the servant found another fellow servant, who owed him far less than the debt the master forgave. This fellow servant asked for mercy, and said he could not pay. But instead of showing the compassion expressed by the master, the servant had him thrown into prison until he could pay. Jesus taught, "So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there. The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?" Jesus comes to Judea, and there He meets the Pharisees, who come to test this Man with such a great following. The question is an important one to the Pharisees; from their point of view, interpretation and understanding of the commandments of the Law is everything. The question is based on interpretation of Deuteronomy 24:1-4. This was the basis for divorce among the Jews. Ostensibly, we understand that Jesus has come into the territory where the Pharisees and all the leadership of the temple hold sway, out of Galilee. But there's a deeper pattern to Matthew's gospel here, and we will examine it.

And He answered and said to them, "Have you not read that He 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 then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." While the Pharisees are focused on the law of Moses regarding divorce, Jesus turns to the deepest understanding we have of marriage, and that comes "from the beginning," from the creation of the world, and the intent of God. Taken together with the recent teachings in Matthew's gospel regarding church community and relationship, we see here a framework for inclusion of all -- the purposes of God being to defeat the unnecessary strife in human relationships, especially the consequences of the Fall in the difficulties between men and women. We remember that in the Genesis story, after their turning away from God, Adam and Eve are told that from then on woman would fear man and have pain in childbirth, while men would toil (a word deeply associated with evil; indeed, in the Greek, it is one interpretation of the meaning of the word for evil). Here, Jesus teaches a restoration of the earliest relationship between man and woman. It is a relationship of the heart, of the deepest place of the soul, of love, where "the two become one flesh." My study bible teaches that the love in marriage is tied to love of God through the story of Adam and Eve; when the relationship with God was broken, so was the original relationship in marriage. Love begins with God. It says, "Jesus restores the marriage relationship to its original state, giving it a spiritual dimension." Therefore the emphasis here is on love.

They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?" He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery." It's essential that we understand the nature of the position of woman in the historical system of the society, and regarding marriage. What is her position when divorced? She cannot easily earn a living for herself. Therefore, divorce may in fact be a form of creating destitution. Moreover, it creates one who is outcast socially in some sense; a woman would lose her social standing as well, her place in the society. This is why Christ addresses their "hardness of heart" and chastises the idea of easy divorce, for any reason at all. All that was required was a certificate of complaint. The Pharisees, however, differ among themselves on this subject, and hence, its relevance as a question. My study bible says that in the stricter school of the Pharisees, they would agree with Jesus' teaching, that divorce is acceptable only on grounds of sexual immorality. My study bible suggests that sexual immorality harms a marriage relationship. It notes, "The reasons for divorce were eventually increased in the ancient Church to include threat to one partner's life, desertion, and forced prostitution." While the Church grants divorce, it notes, "it regards it as a spiritual tragedy requiring great pastoral care."

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry." But He said to them, "All cannot accept this saying, but only those to whom it has been given. For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it." It's interesting that for the disciples, this idea of marriage is seen with great difficulty! But we look at the focus here, and it is one of focus on the Kingdom. Jesus teaches that this is not for everybody. "Eunuchs" here is traditionally interpreted as those who are celibate. Jesus includes many for whom marriage may not be an institution of life: some born as celibates, some made that way by men (those who were castrated in order to function in a particular social role, such as a type of servant). But another group is included here, and that is those who have made themselves so for the kingdom of heaven's sake. These are those who are voluntarily celibate for the kingdom's sake, for whom a life of marriage and family is forgone in order to become servants in the Church. We can go back to Jesus' teaching (in Wednesday's reading) on the necessity of cutting off from ourselves anything that would keep us from entering the kingdom: a hand, a foot, an eye. Here again is a type of analogy to mutilation: there are those who voluntarily will live a life of celibacy in order to serve God.

Taken overall in the context of the Gospel, we can see Jesus' emphasis on community and relationship. He is establishing His Church. The institution of marriage is another form of human relationship sanctified by God, within the energies of God's love. And it is inclusive in its nature. Just as His first words to the disciples are about the essential importance of the "little ones" in the Church, their care and teaching, that their angels always behold the face of God, and that they themselves must become like a little child in order to enter the kingdom of heaven -- so also this teaching is about inclusion of all the human race. There is no greater or lesser role to play for the genders in Jesus' description of marriage. In His kingdom, He seeks to return marriage to the status of the Garden, right-relatedness with God and between all people. One does not "lord it over" the other, the two in fact become one flesh. And this is the picture of marriage as an institution that we must take with us, with the emphasis on love. Note also that it isn't for everyone, neither does Jesus insist on it as so, but rather there are those who are celibate even for the Kingdom's sake. Nowadays, we debate all kinds of other, new questions about marriage, having to do with gender and orientation. But I think that we must never lose sight of Jesus' original purpose here, and that is to restore the conditions of the Garden, the relationship between genders that is not based on hierarchy nor worldly power and rank, but on love. And that is the key to our understanding of marriage: love in the context of a loving God, and also of inclusion. This is still about His vision of community in the context of the Gospel. All begins with the love between God and human beings, and everything should serve the community of the kingdom of heaven. With the love of God in our hearts, we are taught right-relatedness to others, in community. How do you love with the heart? How do two become one flesh in God's love and a divine economy? How do you live for the sake of the kingdom of heaven? Just as with the mutual correction in the Church, so relationships take a mutual effort; we rely on one another. There is no one left out. Each must choose for themselves to do their part in this embrace of the love of God.

Lord, how often shall my brother sin against me, and I forgive him?

Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven. Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all." Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

- Matthew 18:21-35

In yesterday's reading, Jesus continued speaking about the "little ones" in the Church, and the leadership. This is a continuation of His dialogue to His disciples in response to the question, "Who then is the greatest in the kingdom of heaven?" (see Wednesday's reading). Jesus taught them not to despise the "little ones" -- because the Good Shepherd will seek out the one that is lost among the 100, and leave the 99 to find it. He said, "He rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish." Then Jesus taught about communal discipline in the Church, and community. If one sins against another, the one sinned against should discuss it privately with the first. He said, "If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them."

Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven." Jesus has just given a formula for forgiveness and reconciliation within the Church. And Peter's question is a kind of logical follow up, because Jesus' system of mutual correction began with the supposition that one person was sinned against, and gave the proper procedure to follow in that circumstance. So, Peter's question is a reasonable one to ask: how many times shall forgiveness be given? Forgiveness is a concept akin to accounting; it's like "letting go" (literally the meaning of the word in Greek) of a debt. So, to let go of a sin someone has committed against us is to let go of notions that somehow we have to collect a debt. It doesn't mean the person's behavior should not change, and Christ has indeed instructed us in the process of repentance on the part of the sinner. But "letting go" here is a part of a process of conversion on the part of the one who has sinned against another, and within a community context of repentance, among brothers and sisters. (See the verses from yesterday's reading, above.) Seventy times seven is an allusion to a great and full number, its meaning is that which is unlimited.

"Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all." In this parable, Jesus likens sin quite literally to debt; the concept of forgiveness remains one of "letting go." My study bible puts it well: "Sin is portrayed as a debt to God, a debt originated by neglecting God's will." Ten thousand talents, it notes, is an extraordinary and impossible sum, "more than a laborer could earn in a lifetime." The master then is one to whom the servant owes an unimaginable debt, as God has given us all, even the gift of life itself. Moreover, if we could truly count the ways in which we might give offense or sin against God's kingdom, failing to live up to the mark of God's boundless love and counsel, even in ways we don't quite understand, what would the number be?

"Then the master of that servant was moved with compassion, released him, and forgave him the debt." This is the level of God's love for us. It is always there for us, whenever we return in real faith, and desire for that relationship. Asking for forgiveness is a sign of repentance, reconsideration, the willingness to change one's mind about oneself and our own behavior and ways of thinking.

"But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt." The one who has been forgiven all, to an extraordinary and unimaginable amount, will not forgive a much smaller debt. One hundred denarii is equivalent to about 100 days' wages. We see the great contrast between the heart of the master, and the heart of this servant.

"So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses." Note that it is the fellow servants who are aggrieved at this servant's treatment of a brother. My study bible notes here: "Just as the king shows mercy and severity toward the servant, so does God show love and strictness toward us depending on our willingness to forgive our brothers and sisters. 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."

There are so many facets and ways of looking at this particular parable. One, it places an emphasis on our own behavior. Everything is not left up to the master, but so much depends upon our own responsibility and participation, how we behave, what we do. The servant is a model for us all, or perhaps a cautionary one, about the importance of our own choices in the light of the open-hearted love of the master himself. Another facet of the story is the grief among the fellow servants, that the servant in this story should treat another fellow servant so badly - especially in the light of the loving nature of the master. All are to learn from the master's behavior, the master's love. Finally, the emphasis on personal responsibility becomes profound because Christ has taught in the verses before that we are to examine our own problems among ourselves, and that repentance is important, essential. Forgiveness doesn't mean sweeping problems under the rug, but open acknowledgement and also repentance. So, taken altogether, there is a great awareness here, an accountability, and a kind of stepping up to the plate that He asks us to do. We are to be like our Father. We are to be aware: neither doormats, nor incognizant of our own behavior. There is a system of justice in place here, of checks and balances, but one in which forgiveness is practiced "up to seventy times seven." The debt owed the master is incomprehensible, unimaginable, impossible. And yet, in relationship, it is forgiven, given up. So we are to be in our own understanding of relationship and love. All is known and accounted for, and yet there is a way to forgive. This is His Way, the Way He tells us, what He asks of us and expects of us as His servants. The leadership is responsible most of all, and for the care of the little ones, as He emphasized in yesterday's reading. How much can we be like the Master? How can we learn from His love, His awareness, His teaching?

Where two or three are gathered together in My name, I am there in the midst of them

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them."

- Matthew 18:10-20

In yesterday's reading, the disciples came and asked Jesus, "Who then is greatest in the kingdom of heaven?" Jesus drew to him a child and told them, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven." Jesus continues to speak of the "little ones" in the Church, the ones like little children, the meek and humble. My study bible notes here: "No one should despise humble Christians, because their guardian angels occupy foremost positions before God. . . . It is not the nature of God, but the weakness of men, which requires the angels' service. There are sent for the sake of those who will inherit salvation. (Heb. 1:14)." The point is that we must not forget the care with which God cares for each one.

"For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish." We get the picture of the Good Shepherd, the gracious will of the loving Father in heaven, with regard to the essential importance of each little one. This picture is perhaps stark by contrast. My study bible has another quotable note: "The search for the lost sheep is an act of God in mercy and love for each person who goes astray. No first-century Palestinian shepherd would dare leave ninety-nine to find one, lest the wolves come and devour the flock (Luke 15:4). But God's love is so great He would see even the one that is straying." This picture of the Good Shepherd teaches us not only about God's love, but also God's omnipresent nature: God is there with each one of us; wherever we stray, God still seeks (Psalm 139:7).

"Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector." Here Jesus sets out a formula for relationships within the Church. My study bible calls it a "classic form of Church discipline based on mutual correction, in three expanding stages." But we note the first verse, and its emphasis on the possibilities of reconciliation. Also, it's important to understand that sin and offense are not covered over, not merely ignored, but openly discussed and resolved. It begins in private, unless the offender fails to repent, to change his or her mind, to reconsider. My study bible says that in those cases, Christ teaches that the issue may have to be made public and corporate, coming before the whole Church. It adds, "All discipline must be done with great care and humility, for it is easy to be hypocritical in the way we judge."

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them." The message in these verses concerning the Church community teaches us about this community of the kingdom that Christ wishes to bring into the world, and how it should work. The emphasis is on humility and on mutual correction. But moreover this community is created by God, in the Person of the Holy Spirit, and therefore the power at work within it is something other than merely worldly. Again, a note is helpful here: "Temporal rulers have the power of binding, but they bind only the body. God, however, binds with a bond which pertains to the soul itself, a power which God has not given even to angels. God is with us. He has a special presence in heaven and in every church as well, through His grace and the sacraments. Mutual correction, which sometimes necessitates expulsion from the community, makes the Church strong and invincible through the love of Christ."

In today's reading, we begin to get a sense of this Church, and how Christ wishes for it to operate as a community, with God's presence among us. My study bible says that "the term church, which occurs only in Matthew among the Gospels, refers to the people of God, the community of faith. Jesus came to establish a congregation, gathered by Him and united with Him, in the power of the Holy Spirit." In today's verses, we begin to get a sense of what this church looks like and how it operates. It is clear He does not expect everything to go absolutely smoothly! Offenses will come, as He has said (in yesterday's reading). He has given us a formula for how they should be resolved and reconciled. Let us recall that it is all couched first in a formula for the leadership that counsels primary among all things humility, a reverence for the little ones, and the requirement even that they become as a little child before entering into the kingdom of heaven. So let us take this picture altogether, and it is one of grace, a great grace that permeates all of its meanings and values. What kind of leadership do we have in the church? Is it one in touch with these teachings? Is there love and grace that permeates it all? Or are offenses lost in a sea of gossip, or secrecy a convenient means of coverup? What is openly faced and discussed, and hence resolved and reconciled? Let it be a lesson to all of us of the model that Christ favors in all our disputes.

Unless you are converted and become as little children, you will by no means enter the kingdom of heaven

At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.

"Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.

"Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

- Matthew 18:1-9

In yesterday's reading, Jesus was journeying in Galilee. First we read of Jesus once again telling His disciples what is to come: " The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up." And they were exceedingly sorrowful. Later when they reached Capernaum, Peter was approached by the collectors of the temple tax. They asked, "Does your Teacher not pay the temple tax?" He replied, "Yes." When he had come into the house, Jesus anticipated him. He said, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" Peter said to Him, "From strangers." Jesus said to him, "Then the sons are free. Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened his mouth, you will find a piece of money; take that and give it to them for Me and you."

At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven." As the disciples begin to grow in power in their work in His ministry, they come to Jesus with questions of hierarchy, rank, competition. Who is greatest in the kingdom of heaven? It's a logical question, considering the way kingdoms are usually ruled. But it is important, as we've seen from yesterday's reading and commentary, to distinguish this kingdom from the way the world runs. Christ's answer in that context is astonishing. It's the little children who are models of what it is to be able to enter this kingdom. It is a message of humility - the opposite of the stress on those who would "lord it over" others, who feel themselves to be great. To even enter into this kingdom, one must be like the little child: capable of accepting personal change, wisdom from another source beyond oneself, learning and adapting to a model we don't already know, to being taught, our minds open to new things, a better way. In this sense, we are to be like little children even in order to enter into this kingdom. My study bible says that little children have the spiritual attitudes required to enter the kingdom: "humility, dependence, lowliness and simplicity. Humility, without which there is no virtue at all, is the acknowledgment of divine grace and mercy, and the constant denial of man's achievement." They ask who is greatest, and Jesus tells them that those who can be as humble as a little child are the greatest.

"Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea." Those who come to the Church with this attitude, this willingness to learn, and openness to God's love, must be welcomed with the greatest care. How are they taught, and what do they learn? In the context of the reading, Jesus is strictly warning the disciples that those who would be leaders in His church have a great responsibility - and a purpose to the humility they must cultivate. My study bible puts it this way: "The little ones are the humble and simple, who may be ignored or offended by more influential members of the Church, against whom Jesus issues severe warnings. Scandals may be inevitable, but those who cause them will be punished by God." Do they want positions of leadership to add something that makes them great, like a new entry in a resume? To tell others what to do? Leadership is for the care and service of the little ones; to be good leaders, it is essential to be able to teach what service is, and what this kingdom is. To misuse one's position carries the most severe penalty.

"Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire." As leaders in the Church, they are to be aware of their own weaknesses and temptations. We go back to the earlier readings in Matthew's Gospel, after the Sermon on the Mount. He's repeating words we've been given before. The emphasis is once again on our choices. If there is something we covet, that we "rest our eye upon" and love which is wrong or bad for us, better to pluck out the eye and live without it. If we are tempted to misuse power, cut off the hand that feels the temptation. If we're really going to walk in a wrong direction, better to enter life in the kingdom lame or missing a foot than to misuse leadership to lead the others astray. My study bible also gives an understanding from a different facet or approach, that is just as important: "The reference to mutilating parts of the body suggests decisive action to avoid sin . . . For instance, we cut off relations with friends and others, if they are seriously harmful to the soul."

Often I think we are tempted too much to rely on Christ's mercy, and fail to understand His warnings about our own characters, what kind of people we are. These warnings cannot be taken without giving them the most serious consideration possible, given the tone of Jesus' words to His own disciples. Who are we and what are we? How are we living our lives? Are we living like those who must be of this kingdom, or are we living like those who would lord it over others - in a worldly sense of the "great?" What we have to see is how today's teachings apply to every moment of our lives. And while they are directed most specifically at the leadership, for that is what these disciples will be and have asked about, they are actually given to each one of us who call ourselves His followers, for we are disciples too. Are we ready to enter here like little children? Are we ready to humble ourselves and understand that we, too, have things to learn, things we are blind to? Perhaps ways of living that need to be cast out entirely? These are not easy choices, hence His analogy to mutilating precious parts of the body without which we may think we don't really have a life: a hand, a foot, an eye. Therefore, He's not minimizing the difficulty and even the counter-intuitive feel to the places we may be called to go and sacrifices of personal preference or behavior we may be called upon to make. It's a question of being called into a community not governed by our usual understanding or preference, judgment, and hierarchy -- and therefore one in which we must be prepared to learn and to grow in new ways of being and knowing oneself. In this is the preparation of the saints, but also the great leadership that is called upon to be true shepherds. In discipleship, we serve Him, and all the things of this kingdom, and not merely ourselves - even if we are solitary disciples, it is still in relation to Him and what He has to teach us, where He leads us. Consider today His warnings, and take them with the greatest care. How are you today like the little child, the one who can be led and taught? As little children, we are led and taught by the most loving Parent. But we accept that relationship, and must be open to it, like the little child.