I will open My mouth in parables; I will utter things kept secret from the foundation of the world

 

 Another parable He put forth to them, saying:  "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches."  Another parable He spoke to them:  "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened."  

 

All of these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying:

"I will open My mouth in parables;

I will utter things kept secret from the foundation of the world."

 - Matthew 13:31-35 

 

In chapter 13 of Matthew's Gospel, we are introduced to Jesus preaching in parables to the multitudes.  First He gave the parable of the Sower; in the following reading He explained to His disciples why He has begun preaching in parables.  Then, in Thursday's reading, Christ explained to the disciples the meaning of the parable of the Sower.   In yesterday's reading, Jesus gave another parable, that of the Wheat and the Tares:  "The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way.  But when the grain had sprouted and produced a crop, then the tares also appeared.  So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field?  How then does it have tares?'  He said to them, 'An enemy has done this.'  The servants said to him, 'Do you want us then to go and gather them up?'  But he said, 'No, lest while you gather up the tares you also uproot the wheat with them.  Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'"

 

 Another parable He put forth to them, saying:  "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches."  Another parable He spoke to them:  "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened."   My study Bible comments that the mustard seed and the leaven represent the disciples who, according to Theophylact, began as just a few men, but "soon encompassed the whole earth."  These also stand for faith entering a person's soul, which causes an inward growth of virtue.  This soul will become godlike, and can receive even angels (the birds of the air who nest in its branches).  

All of these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying:  "I will open My mouth in parables;  I will utter things kept secret from the foundation of the world."  Matthew quotes from Psalm 78:2.  Let us note at once the importance again of mysteries, of things that are hidden, or kept secret.  It's a reflection of Christ's teaching to the disciples regarding the purpose of the parables, in Wednesday's reading.  When asked why He spoke in parables, He told them:  "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand."

The parables given in today's reading, Jesus describes the growth of the kingdom of heaven in two ways.  The tiny mustard seed grows to an astonishingly large bush or tree, so sturdy the birds of the air may nest in its branches.  This is a dynamic, explosive growth outward, expansive, and reaching up, and also creating strength.  But the leaven in the dough tells us of a different kind of growth, one that is inward, permeating, expanding to include all that is, and to change its substance, transforming from within.  If we look at the whole of today's reading, and also Christ's remarks to the disciples regarding knowing the mysteries of the kingdom, we understand that what Jesus is revealing is an entity that exists in way that is not apparent to all, that is hidden.  Nevertheless, its growth is explosive, within us and among us (Luke 17:20-21).  This kingdom is a reality among us and within us; it is not simply a set of rules or laws, neither is it a theory, nor is it an abstraction, something we think or believe "in principle."  It is dynamic and growing, and at the same time it is transforming -- and its influence and permeation grows by degrees in that transforming power, until the substance of the whole is changed.  Its growth works through a mysterious power, one we do not control.  But we do give our consent, and we may also be active in protecting this reality and its growth in our lives and within ourselves.  We must nurture and grow it through the pursuit of spiritual matters, the "good treasure" of the heart, and protecting the heart from evil influence and the seeds sown by "an enemy" (see yesterday's reading, above, in the parable of the Wheat and the Tares).  This unseen Kingdom is both dynamic and explosive in its action; it transforms as it works from within.   We will see its effects, but its work is its own hidden dynamic.  We must just give it good soil, good ground, and respond to trials with endurance.   In the end Matthew says that Christ's teaching in parables is fulfilling the words of prophecy:  "I will open My mouth in parables;  I will utter things kept secret from the foundation of the world."  In the Psalm, those things kept secret from the foundation of the world tell of the spiritual history of Israel, her struggles and her inconstancy to faith, and eventual king chosen from the tribe of Judah, and a shepherd.  So God's work in the world continues in this hidden way, in the fulfillment of a Shepherd born in Bethlehem of Judea, and the hidden Kingdom whose gospel He preaches and proclaims to the world.  But it is known and understood only to those with eyes to see and ears to hear.

The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way

 

 Another parable He put forth to them, saying:  "The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way.  But when the grain had sprouted and produced a crop, then the tares also appeared.  So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field?  How then does it have tares?'  He said to them, 'An enemy has done this.'  The servants said to him, 'Do you want us then to go and gather them up?'  But he said, 'No, lest while you gather up the tares you also uproot the wheat with them.  Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'"

 

- Matthew 13:24-30 

 

In chapter 13, Jesus has begun to speak to the multitudes in parables.  He began with the parable of the Sower.   Then the disciples asked Him why He speaks in parables, and He explained His use of parables to them.  Finally, in yesterday's reading, He explained to the disciples meaning of the parable of the Sower.  He taught them,  "Therefore hear the parable of the sower:  When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart.  This is he who received seed by the wayside.  But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while.  For when tribulation or persecution arises because of the word, immediately he stumbles.  Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.  But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces:  some a hundredfold, some sixty, some thirty."

 

Another parable He put forth to them, saying:  "The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way.  But when the grain had sprouted and produced a crop, then the tares also appeared.  So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field?  How then does it have tares?'  He said to them, 'An enemy has done this.'  The servants said to him, 'Do you want us then to go and gather them up?'  But he said, 'No, lest while you gather up the tares you also uproot the wheat with them.  Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'"  This is called the parable of the Wheat and the Tares.  It builds on the previous parable of the Sower (see above).  Tares are a kind of weed that resembles wheat.  My study Bible comments that here Christ gives attention to the enemy who has sown his seed among the seed of Christ.  As falsehood came after truth and false prophets came after the true prophets, my study Bible says, so the Antichrist will come after Christ.  Just as the weeds first appear to be similar to the wheat, so the devil fashions his lies to resemble the truth.  That the devil sows while men slept indicates that heresy and lies creep in when people are apathetic.  The parable also explains why the Church neither condemns nominal members, nor judges those outside the Church (1 Corinthians 5:12-13).  Just as wheat would be destroyed in weeding out the tares, so also, many people who might ultimately find salvation would otherwise be lost if condemned before Christ's judgment.  

Let's note that Jesus prefaces His parable (and subsequent parables) with "The kingdom of heaven is like . . .."   He's indicating that He is teaching about the reality of the Kingdom He brings into the world, and what we read in the Gospels is, in fact, the gospel of the kingdom of heaven.  That is, it is the great announcement to the world about the reality of this Kingdom that He brings.  The word translated as "gospel" was already in use long before it was used for the message of Jesus.  "Gospels" or εὐαγγέλια/evangelia in the Greek were announcements made about kingdoms in the worldly sense, such as the announcement of Caesar, what great military victories he had, and what great things he would do for the world.  So this announcement is about another Kingdom, the kingdom of heaven, and what that kingdom is like, what it will bring into the world and to its nominal members.  In today's reading, Jesus teaches us about the good crop, and the seed sown by an enemy.  My study Bible offers two different perspectives on this parable, as the Church and her theologians have come to view and to understand various meanings.  One thing is clear, that the distinction between these two types of fruit or crop is hard for human beings to make.  The tares only are truly understood in their effects:  a weed which is not good for human consumption.  In this sense, we can compare it, as my study Bible does, to word and truth that Christ teaches; heresy (as the most effective and misleading lies do) resembles truth in some sense.  Often something that sounds good turns out to be anything but.  We need the experience of spiritual understanding to comprehend the difference.  My study Bible points out that Jesus says the seed of the enemy was sown "while men slept" -- that is, when we are apathetic or not paying attention.  Sometimes we're taught not to pay attention, because it's more convenient.  An acceptable lie doesn't seem to make waves, when the truth just might ask us for something different, or demand our attention in ways that are uncomfortable.  What is clear from the parable is the difficulty of sorting the false from the true, and how the false resembles the true, but is actually sown by an enemy, one with bad intent.  But clearly true judgment comes at the time of the harvest, a metaphor for the judgment that is to come.  If we understand "seed" to be the word (as expressed in the parable of the Sower), then we also might come to understand that the spiritual fruits we produce depends upon what kind of seed is sown in the heart, and takes root within ourselves.  Thus our own diligence becomes more significant; that is, our wakefulness and alertness to what is true and what is false, our own concern as opposed to apathy.  Let us notice how Jesus' parable illustrates at once a principle of tolerance and also of discernment.  The weeds and wheat will grow together until the time of the harvest, so as not to disturb the good wheat.  At that time it will be the job of the reapers to separate them.  But it is up to us to understand the parable and develop a watchfulness about what is actually harmful, but looks like good wheat.  Elsewhere Jesus has taught us that we shall know "by their fruits" (Matthew 7:15-20).   Let us learn from His teaching.

But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty

 

 "Therefore hear the parable of the sower:  When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart.  This is he who received seed by the wayside.  But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while.  For when tribulation or persecution arises because of the word, immediately he stumbles.  Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.  But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces:  some a hundredfold, some sixty, some thirty."

 

- Matthew 13:18-23 

 

 In our recent readings, Jesus has begun preaching to the multitudes using parables.  The first parable He taught is the parable of the Sower (see Tuesday's reading).  In yesterday's reading, the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:  'Hearing you will hear and shall not understand,  and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.'  But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it." 

 "Therefore hear the parable of the sower:  When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart.  This is he who received seed by the wayside.  But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while.  For when tribulation or persecution arises because of the word, immediately he stumbles.  Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.  But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces:  some a hundredfold, some sixty, some thirty."  Here in today's reading, we are given Christ's explanation to the disciples about the parable.  We see that the parable reflects the difficulties and struggles of the life of the Kingdom as it grows inside those who hear.  Each one of these scenaria, I find, can also reflect our own personal struggles at different times in our lives.  There are forces that are active against the word and its work of taking root and producing fruit in us.  A lack of comprehension can give way to the wicked one, so that what might have taken root is snatched away.  We need endurance, to cling to the word in times of adversity; Jesus cites tribulation or persecution as such times.  Clearly Jesus also speaks of the cares of this world, and the deceitfulness of riches which can choke the word, stopping spiritual progress and fruitfulness.   Our obsessive dwelling on various sources of anxiety, or the delusions that wealth can produce in terms of the fulfillment of the soul are themes Jesus has preached on numerous times in the Gospels.  But the good ground is that which we may cultivate within ourselves as we learn endurance, to cling to the word through times of adversity and temptation both to lust for things we think we want or delude us with false promises, and to the anxieties produced by what we fear.  To bear fruit is the process of bearing our cross and enduring, to nurture and till the ground within through prayer and study, to give ourselves the peace of Christ with which we can fill our hearts even in fleeting moments so that the word may take root and grow unhindered.  These things take discipline and are open to all of us, for life is a process of growth and learning (the meaning of the Greek for disciple is "learner"), an opportunity not for luck but for the practice and cultivation of endurance and sticking to what is good, to the Good Shepherd who remains here for all of us who need His guidance.  As the One who teaches and leads, He is the Sower who plants the seeds He wants us to grow and nurture in ourselves so that we bear fruits into the world.  When we stumble in any of these scenaria Jesus lays out, we can always begin again, for this is also part of endurance and taking root, the road to the fruit He desires.  The Source of the seed is love, and it always calls us back.  If we are sincere, God's love never turns away.

Lest they should understand with their hearts and turn, so that I should heal them

 

 And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says: 

 'Hearing you will hear and shall not understand, 

And seeing you will see and not perceive;

For the hearts of this people have grown dull.

Their ears are hard of hearing,

And their eyes they have closed,

Lest they should see with their eyes and hear with their ears,

Lest they should understand with their hearts and turn,

So that I should heal them.'

"But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."

 

- Matthew 13:10-17 

 

Yesterday we read that on the same day on which Jesus' mother and brothers came seeking to see Him, He went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop; some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"

 

  And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him."  My study Bible comments that the mysteries of the kingdom are not merely obscure concepts, or some religious truths for only the elite, nor is the understanding of the parables simply an intellectual process.  Even the disciples find this message hard to understand.  Even though Jesus taught the same message to all, my study Bible says, it is the simple and innocent who are open to its message.

"Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:   'Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.'"   In John's Gospel, Jesus uses this same quotation from Isaiah 6:9-10 in speaking to those who have rejected faith in Him despite His many signs (see John 12:37-43).  In either case, we should turn to the understanding of St. John Chrysostom, who says that Isaiah's prophecy does not mean God causes spiritual blindness in people who would otherwise have been faithful.  Rather, this is a figure of speech which is common to Scripture, revealing God as giving people up to their own devices (as in Romans 1:24, 26).   God has permitted their self-chosen blindness (compare Exodus 8:15, 32 with Exodus 10:20, 27).  They did not become blind because God spoke through Isaiah, but rather Isaiah spoke as he foresaw their blindness.  

But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."  The prophets and righteous men of the past desired to see the day of Christ, and did not see it, and to hear His word but did not hear it.

Jesus quotes from Isaiah, who says, "Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them."  This prophecy, as quoted by Jesus, really prompts us to ask the question, "What does it mean to be healed?"  It's very important that we understand healing in this context of spiritual guidance and perception.  Jesus has already suggested that one name for Himself is Physician, as in His response to the Pharisees who criticized Him for eating and dining with tax collectors and others who were understood to be sinners.  He said, "Those who are well have no need of a physician, but those who are sick.  But go and learn what this means:  'I desire mercy and not sacrifice.'  For I did not come to call the righteous, but sinners, to repentance" (see this reading).  Clearly it is spiritual ailments to which He's referring.  In this context, since all of us are deficient in some sense, each one of us has healing that we need.  That is, we might sin, knowingly and unknowingly, but even in terms of understanding sin, we "miss the mark" we're capable of making.  "Missing the mark" is the true literal meaning of the word for sin in the Greek.  It comes from the notion of hitting a target.   It indicates what we could do better; that of which we are capable but don't quite come up to a standard.  But what is most important is that we understand Jesus' language of caring for a person, of both healing and being a Physician.  For while we might understand perfectly well what physical ailments are, and even psychological ailments, we don't necessarily conceive of spiritual ailments as this language asks us to do.  In this context, and in the words of Isaiah, our own blindness and deafness leaves us blind and deaf to the things we need that we don't perceive, to the things we need for healing, to our own ailments and illnesses in some sense.  While we might understand a failure to function physically or mentally in a healthy way by a set of community standards, the text makes it clear that spiritual ailments may be those things we fail to detect or understand in ourselves.  One example of  a spiritual ailment might be extreme selfishness, or possibly a great lust or covetousness.  These things do lead to disorders in the society, but are clearly often characterized by a kind of blindness to what could be, a deafness to that which would create better relatedness in community and peace within ourselves.  Jesus embodies also for us a love and mercy that gives us a standard -- and in this sense also offers healing, but our eyes and ears need to be opened to this.  The spiritually deaf and blind may find it perfectly acceptable to practice hypocrisy and hidden vice which harms and hurts both themselves and others, and fail to find God's way for their own healing in this respect.  What is clear is that through the parables, Jesus begins to ask His listeners whether or not they truly want what He's offering.  As human beings, we're given a sense that it is really up to us to desire what He has, and deeply and earnestly seek it.  Otherwise our lives, as St. Chrysostom comments, are left to our own devices, and the messes and brokenness we create as a result become a part of a fabric of our own legacies and the lives around us.  There is a clear understanding here that we are capable of hearing, seeing, and seeking what He offers, but there must be a desire in our hearts to do so.  As we discussed in yesterday's reading, it's simply false to assume that what we are is written in stone, so to speak, static and unchanging or incapable of change.  That is a spiritual falsehood, and He calls us to truth, to growth, to fruitfulness.  That is what it means to be healed.  Physical ailments or harm, and emotional and mental hardships, quite clearly contribute to the challenges we have in our lives.  But a great deal of healing from either one may also be spiritual in nature, with God's help putting our lives and even tragedies and brokenness in perspective, even and possibly most especially creating new life where we might find limitation.  Healing, in Christ's language, is an ongoing process and encompasses all of ourselves and our lives, for His is the deepest and truest response to all that ails us. 

Then He spoke many things to them in parables, saying: "Behold, a sower went out to sow"

 

 On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop; some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"

 

- Matthew 13:1-9 

 

In yesterday's reading, Jesus had been contending with the scribes and Pharisees after the Pharisees claimed He cast out demons by the power of demons, and then demanded a sign as proof of His authority.  He  "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.  Then he says, 'I will return to my house from which I came.'  And when he comes, he finds it empty, swept, and put in order.  Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.  So shall it also be with this wicked generation."  While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him.  Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You."  But He answered and said to the one who told Him, "Who is My mother and who are My brothers?"  And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers!  For whoever does the will of My Father in heaven is My brother and sister and mother."

 

 On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop; some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"  In the Old Testament, my study Bible explains, metaphors of sowing and harvesting are common (Psalm 126:5; Jeremiah 31:27-30; Hosea 2:21-23; Joel 3:12-14), as this was part of daily life.  Here in this beginning of preaching in parables, Jesus reveals Himself as the promised Messiah, who is the sower in the earth, and had been foretold in Isaiah 55:10-13.

In recent readings, Jesus has castigated the religious leadership for their false hearts, saying, "Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit.  Brood of vipers!  How can you, being evil, speak good things?  For out of the abundance of the heart the mouth speaks.  A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things."  In the phrase, "Brood of vipers!" He echoed the words of John the Baptist, who used the same agricultural metaphors, telling them to "bear fruits worthy of repentance" and that "even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  (See Matthew 3:7-10.)  In today's reading, Jesus begins to speak to the multitudes in parables, offering to the crowds an image of the kingdom of God at work in the world, and specifically of what He is doing in His ministry.  He is sowing seeds for growth, seeds that will be planted within human beings and in the world.  In the following lectionary readings, Jesus will offer explanations to the disciples regarding His reason for teaching in parables, and the meaning of this parable in detail.  So I will leave such specific teachings for the words of Jesus Himself in our readings to come.  But for now, let us consider Christ's metaphor of trees, of fruit-bearing, of planting.  As we see from the preaching of John the Baptist and Christ's earlier words to the religious leaders, they come up over and over again as images to teach about spiritual fruit, and the dynamic nature of human beings, of soul and spirit, capable of growth and interaction with God through faith.  The condition of the heart comes front and center in the spiritual language of Jesus, and it is clearly a place of choice, of potential for good or bad, a place of dynamic dialogue and interaction with forces or elements of good or evil.  It is a place for growth in either direction.  In yesterday's reading, above, Jesus spoke about His mother and brothers as those who do the will "of My Father in heaven."  This also indicates the power of growth within a person, of potential identity through faith.  Each of these teachings prepare us for an understanding of Christ as the Sower who sows the seeds of the Kingdom through His ministry.  In today's parable, the One who will become the chief cornerstone speaks of Himself as the One who sows the seeds for this foundation, looking for good ground, good conditions for growth, and those who will yield a crop in this dynamic ongoing mission of the Kingdom.  The seeds continue to be planted.  We are not simply material beings, made up of static elements which never change.  We are dynamic beings whose very cells are constantly in action and energy; even our DNA markers and physical make up is not static.  We are created as body, soul, and spirit, with hearts (that is, the very center of all that we are) capable of interacting in dynamic fashion with the seeds planted by the Sower and the energies of grace at work on receptive ground.  We are beings meant for growth in one direction or another; we make choices, we interact with one another, and also with the divine gifts of God.  Over the course of this chapter Jesus will give us varied metaphors in parables about the Kingdom and its potentials for growth in us, what it is truly like.  Let us pay attention and learn about ourselves and our capabilities in His sight.

Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother

 

 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.  Then he says, 'I will return to my house from which I came.'  And when he comes, he finds it empty, swept, and put in order.  Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.  So shall it also be with this wicked generation."  

While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him.  Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You."  But He answered and said to the one who told Him, "Who is My mother and who are My brothers?"  And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers!  For whoever does the will of My Father in heaven is My brother and sister and mother."

 

- Matthew 12:43-50 

 

In our recent readings, Jesus has been responding to the criticism of the scribes and Pharisees, who condemned Him for healing on a Sabbath.  In yesterday's reading, He said, "Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit.  Brood of vipers!  How can you, being evil, speak good things?  For out of the abundance of the heart the mouth speaks.  A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.  But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.  For by your words you will be justified, and by your words you will be condemned."  Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You."  But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.  For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.  The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here.  The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here."

 

 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.  Then he says, 'I will return to my house from which I came.'  And when he comes, he finds it empty, swept, and put in order.  Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.  So shall it also be with this wicked generation."  My study Bible comments that when the Israelites were delivered out of Egypt, they did not repent of their impure ways, and an unclean spirit took up residence in their  hearts (Deuteronomy 31:20, Psalms 106-34-39).  Therefore, we guard our hearts.  Unless there is full repentance and the Holy Spirit dwells in a person, my study Bible says, an expelled demon will return with others and reoccupy its abode.  If we think about it, this is also a statement about continuing down the same wrong road:  without repentance, our next state is worse than the last.  See also Matthew 23:15.

While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him.  Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You."  But He answered and said to the one who told Him, "Who is My mother and who are My brothers?"  And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers!  For whoever does the will of My Father in heaven is My brother and sister and mother."  My study Bible suggests that Christ's relatives have not yet understood His identity and mission.  He points to a spiritual family which is based on obedience to the will of My Father.  In Jewish usage, it is also noted, brother can indicate any number of relations.  Abram called his nephew Lot "brother" (Genesis 14:14); Boaz spoke of his cousin Elimelech as his "brother" (Ruth 4:3); and Joab called his cousin Amasa "brother" (2 Samuel 20:9).  Christ Himself had no blood brothers, for Mary had only one Son:  Jesus.  The brothers who are mentioned here are either stepbrothers (that is, sons of Joseph by a previous marriage), or cousins.  It is important to understand that Christ committed His mother to the care of John at the Cross (John 19:25-27).  This would have been unthinkable if Mary had had other children to care for her.  

In the King James Version of Psalm 27, verse 10 declares, "When my father and my mother forsake me, the Lord will take me up."  To "take me up" incorporates both the sense of family and also of care.  In this psalm of devotion to God, it indicates that the Lord can take the place of parents in very full senses of what that means, both of name (or family) and care in many dimensions.  In today's reading, Jesus makes this explicit when He says, "Here are My mother and My brothers!  For whoever does the will of My Father in heaven is My brother and sister and mother."   While it is important to understand that this does not mean a denial of the role of the commandments to honor parents, it is, however, a very profound statement about our kinship to God, and what makes that kinship.  Devotion to God within the soul and heart becomes a kind of loyalty that ultimately liberates, and teaches us who we are in ways that human family cannot, because it will correct misperceptions and misunderstandings that may dwell within the family, and teach us a kind of deeper love that extends to us when we make mistakes and return, with a patience any normal human being would have an extremely hard time manifesting.  We must perhaps give way to compassion for Jesus' family, for we can only imagine what they might experience as the religious authorities turn against Jesus, and as their own townsfolk in Nazareth reject Him as well.  In Luke's Gospel this rejection comes at the beginning of His ministry (Luke 4:14-30), and in Matthew's Gospel, this will be reported in our next chapter, after He begins to preach to the multitudes in parables (Matthew 13:53-58).  It's important that we understand Jesus is not rejecting His family, His mother, nor the teaching of proper respect for parents.  He is, however, laying down a profound reality for all those who will come to faith and accept this gospel of the Kingdom that He preaches.  Jesus will quote to the religious authorities Psalm 118:22-23, as prophecy that He is the stone the builders rejected which will become the chief cornerstone (Matthew 21:42).  But this transformation of a new chief cornerstone also takes place within us through the act of faith and the work of grace.  Christ, in this sense, lays a new foundation within us for our own lives.  This is what Jesus is making clear when He refers to another, deeper relatedness that comes through acceptance and devotion to "the will of My Father in heaven."  These become "My mother and My brothers."  We contrast this with the first verses in today's reading, which come immediately before the text about Christ's mother and brothers.  Those who fail to repent simply open the door to a worse state of affairs spiritually within themselves, even if they have been exorcised from whatever errors or demonic influence was present.  Without this devotion and dedication, we fall into worse error, deeper misunderstanding, and are more easily misled than before.  He is clearly advocating in His gospel message a universal need for devotion to the will of "My Father in heaven," for this is the saving message, the true unification and right relatedness that is possible for us in participation in this Kingdom, even as we live in the world.  

 

 

A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things

 

"Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit.  Brood of vipers!  How can you, being evil, speak good things?  For out of the abundance of the heart the mouth speaks.  A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.  But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.  For by your words you will be justified, and by your words you will be condemned."

Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You."  But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.  For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.  The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here.  The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here."

 

- Matthew 12:33-42 

 

Yesterday we read that one was brought to Jesus who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw.  And all the multitudes were amazed and said, "Could this be the Son of David?"  Now when the Pharisees heard it they said, "This fellow does not cast out demons except by Beelzebub, the ruler of the demons."  But Jesus knew their thoughts, and said to them:  "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.  If Satan casts out Satan, he is divided against himself.  How then will his kingdom stand?  And if I cast out demons by Beelzebub, by whom do your sons cast them out?  Therefore they shall be your judges.  But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.  Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man?  And then he will plunder his house.  He who is not with Me is against Me, and he who does not gather with Me scatters abroad.  Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.  Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come." 

"Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit.  Brood of vipers!  How can you, being evil, speak good things?"  Jesus is addressing an agricultural society; to understand the fruit of a tree is meaningful in context, and also in the light of the words of John the Baptist, which He echoes here.  Brood of vipers was a phrase John used for the Pharisees and Sadducees who came to his baptism.  Brood means "offspring," indicating their deception and malice, and it's also an image of being under the influence of Satan.  John also said, "And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  See Matthew 3:7-10.  Jesus will use the expression "Brood of vipers" for them again in Matthew 23:33.

"For out of the abundance of the heart the mouth speaks.  A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.  But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.  For by your words you will be justified, and by your words you will be condemned."  My study Bible comments that the heart in Scripture refers to the center of consciousness, the seat of the intellect and the will, and the place from which spiritual life proceeds.  When God's grace permeates the heart, it says, grace masters the body and guides all actions and thoughts.  On the other hand, when malice and evil capture the heart, a person becomes full of darkness and spiritual confusion.  

Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You."  But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.  For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.  The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here.  The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here."  My study Bible remarks that after so many signs, the Pharisees show their wickedness by demanding yet another.  Jesus does not cater to those who demand a sign out of wicked intent.  The only sign to them will be His Passion and Resurrection.  In the story of the prophet Jonah, we read of his being swallowed up for three days and three nights in the belly of the great fish, as well as the men of Nineveh who practiced repentance at Jonah's preaching.  (See Jonah 1-4.)   Jonah's experience in the belly of the fish is used here as an image of Christ's experience of death and Resurrection.  The queen of the South is the Queen of Sheba, who did indeed come from the ends of the earth to hear the wisdom of Solomon (see 1 Kings 10:1-13).  Adulterous generation is an echo of the illustration which the prophets used for Israel, when Israel was unfaithful to God (Jeremiah 2; Hosea 2:2-13).  

The things Jesus says in today's reading are highly related for us to His admonition in yesterday's reading about the Holy Spirit.  All of the works to which He refers, whether or not He speaks of His own "signs" or mighty works, or the wisdom of Solomon and the preaching of Jonah, are all signs of the Kingdom, and especially the work of the Holy Spirit in the world.  When Jesus cites the Queen of the South and the men of Nineveh, He speaks of those in the spiritual history contained in the Old Testament Scripture who were able to see, to repent, and to have faith at the signs that were given to them.  The Queen of the South and the men of Nineveh grasped the reality of God at work in their presence.  But the scribes and Pharisees, those whom Jesus calls the "brood of vipers" are incapable of this understanding and recognition.  Through their own hardness of heart, their own lack of desire to recognize any authority in Jesus which would in some way upset their own, they fail to do what those foreigners had done.  They deride Jesus and His works, they declare them to be works of the devil, and they demand signs as proofs before they will recognize any authority in Him as being from God or done by the Spirit of God (see yesterday's reading, above).  We hear Jesus speak of those in the past who were capable of recognizing God at work in the world through the prophecy of Jonah or the wisdom of Solomon.  We hear Him condemn those of His time who fail to recognize anything that He does, although they are the religious leaders and experts in Scripture.  But this passage invites us to ask ourselves if we can recognize the work of God in our midst, in our lives.  Can we perceive the Spirit at work?  Do we understand how grace can be at work in us?  Can we recognize the work of the Spirit of God in others?  Can we perceive it in Scripture or other works?  Do we know the saints?  These remain  living questions for us.  Let us hear in the words of Christ His burning and vibrant call.  We are to guard our hearts, and lay down firm foundations through prayer, study, participation in the life He offers.  In this way we will have "good treasure" from which we can draw forth good things, and recognize also "good treasure"  in what we may see and hear.  A good heart, as Jesus says, may also speak that which is given by grace.  

He who is not with Me is against Me, and he who does not gather with Me scatters abroad

 

 Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw.  And all the multitudes were amazed and said, "Could this be the Son of David?"  Now when the Pharisees heard it they said, "This fellow does not cast out demons except by Beelzebub, the ruler of the demons."  But Jesus knew their thoughts, and said to them:  "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.  If Satan casts out Satan, he is divided against himself.  How then will his kingdom stand?  And if I cast out demons by Beelzebub, by whom do your sons cast them out?  Therefore they shall be your judges.  But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.  Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man?  And then he will plunder his house.  He who is not with Me is against Me, and he who does not gather with Me scatters abroad.

"Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.  Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come."

 

- Matthew 12:22-32 

 

Yesterday we read that when Jesus knew that the Pharisees had begun to plot against Him to destroy Him, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "Behold!  My Servant whom I have chosen, My Beloved in whom My soul is well pleased!  I will put My Spirit upon Him, and He will declare justice to the Gentiles.  He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust." 

 

 Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw.  And all the multitudes were amazed and said, "Could this be the Son of David?"  Now when the Pharisees heard it they said, "This fellow does not cast out demons except by Beelzebub, the ruler of the demons."  But Jesus knew their thoughts, and said to them:  "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.  If Satan casts out Satan, he is divided against himself.  How then will his kingdom stand?  And if I cast out demons by Beelzebub, by whom do your sons cast them out?  Therefore they shall be your judges.  But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.  Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man?  And then he will plunder his house.  He who is not with Me is against Me, and he who does not gather with Me scatters abroad."  In chapter 9 of Matthew's Gospel, we have already observed that the Pharisees accused Jesus of casting out demons by the ruler of demons.  Here, they once again make the same charge, in response to the multitudes who begin to wonder if Christ is the Messiah, the Son of David.  This time, however, it is made more explicitly.  Beelzebub, or Baal, my study Bible explains, was the prince of "the dung heap" or lord of "the flies" -- a god worshiped by the Philistines (2 Kings 1:2-16).  This name, Beelzebub, is theorized by some to have been a jeering epithet coined by the Jews for the god Baal.  Here, he is called the ruler of the demons.  My study Bible says that the impossibility of demons fighting against themselves is an illustration of the irrational pride and envy of the Pharisees in their opposition to Jesus.  We can observe for ourselves that all is done in response to the popularity of Jesus among the people, who wonder if He is indeed the Son of David.  But Jesus replies with what is not only a logical refutation of their accusation, but a further statement of His own, challenging them to think about what power and authority is in Him to do such works against the demonic.

 

 "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.  Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come."  My study Bible comments that blasphemy against the Holy Spirit is blasphemy against the divine activity of the Spirit; that is, blasphemy against pure goodness.  It explains that a sin against the Son of Man is more easily forgiven because the Jews did not know much about Christ.  But blasphemy against the Spirit, whose divine activity was known from the Old Testament, will not be forgiven, because it comes from a willful hardness of heart and a refusal to accept God's mercy.  The patristic writers are clear that blasphemy against the Holy Spirit is not an "unforgivable sin" -- nor does Jesus call this sin "unforgivable."  St. John Chrysostom says that blasphemy against the Holy Spirit would be forgivable if one were to repent of it.  Jesus makes this declaration, my study Bible comments, knowing that those who blaspheme the Spirit are calling pure, divine goodness "evil," and they are beyond repentance through their own choice.  Let us note, also, that is so saying, Christ declares Himself to be in union with the Holy Spirit, and His works to be expressions of such.

Jesus is subtly but firmly declaring Himself in today's passage.  He is declaring His power and authority to be that which is unified with the Holy Spirit.  He quite explicitly states to the Pharisees, who accuse Him of working through Beelzebub to perform exorcisms, "But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you."  He goes on to remind them that One who could do what He does must "enter a strong man's house and plunder his goods" and therefore must have the greater strength to first bind the strong man in order to plunder his house.  (That is, to cast out the demons.)  When Jesus makes the final statement to them, that  "He who is not with Me is against Me, and he who does not gather with Me scatters abroad," it is a statement of supreme authority and union with God, the only greater power, or "stronger man" who could cast out Satan.  The only way such a statement could be made is if it rests in that type of absolute authority.  There is no competition with the Spirit, there is no equal rivalry to be had or achieved by a demon or any other power.  Therefore, in responding to the Pharisees and their accusation of working by Beelzebub, Jesus draws a line in the sand and goes one step further:  those who do not gather with Him scatter abroad.  There is no power which can challenge the authority working in Him.  He then goes on to give a warning which clarifies that the false accusations will not result in condemnation merely because Jesus, the Son of Man, suffers or is maligned or criticized.  It is the Spirit which is being maligned in their accusations against the works that have been done (and specifically exorcisms of demons performed), and this is an entirely different thing altogether.  This is not a competition between schools of thought or various approaches to the worship of God.  They are blaspheming the work of God the Spirit, and that is a much more grave thing to do.  The distinction here is quite important, because it sets the ground for their disputes in a much more significant place than merely some sort of rivalry for the people's trust and attention.  This goes beyond a rivalry in terms of worldly authority or influence.  One may not observe the action of the Spirit, one powerful enough to cast out demons and to heal, and simply label it evil without encountering a grave danger oneself of slipping into profound spiritual error and evil.  These are the most learned men of their time, experts in the Scripture, who spend their days debating it, pondering it, studying it.  If they call the work of the Spirit evil, it is a grave sin, for they do so knowingly and not in ignorance.  They are the ones who know better, but it is their envy and zealousness for their own authority and power that has gotten the better of them.  All of this serves to clarify for us an important understanding of the work of God in the world:  we cannot judge by appearances.  God can choose to work through the most unlikely-seeming candidates.  God the Spirit can work through the highly ascetic and impoverished John the Baptist, and God the Spirit can be at work in the ministry of Jesus, the "glutton and wine-bibber" (see Monday's reading).  God the Spirit can be at work through the repentant Matthew the tax collector and author of this Gospel.  God the Spirit can be at work through St. Paul, formerly Saul the most vicious prosecutor of followers of Christ.  In John's Gospel, Jesus says explicitly, "Do not judge according to appearance, but judge with righteous judgment" (John 7:24).  Whatever our expectations may be, God has a way of defying them, of pulling us out of our own complacence and limitations and understanding of God.  This includes circumstances as well as people.  It is the power of God that has turned the Cross, the instrument of crucifixion, the most heinous and gruesome punishment meted out to the worst criminals by the Roman Empire, into a symbol of transfiguration and redemption and the power of God's love which can be at work in our own lives.  We cannot limit by our own definition or image what the power of God can do, what the Spirit can and will do.  Jesus has likened the work of the Spirit in human beings, and our capacity to understand or predict it, to the working of the wind.  (In both Greek and Hebrew, the words for wind, breath, and spirit are the same.)  He said, "The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes.  So is everyone who is born of the Spirit" (John 3:8).  Does the Holy Spirit continue to be at work in our world?  Can the Spirit still work through the unlikeliest of candidates or circumstances?  Do we still run the risk of limiting through our own prejudices and desires for power and nearsightedness our capacity to see the work of God in the world and in people who make us uncomfortable?  Yes, yes, and yes.  Let us remember the danger we encounter when our own passions or self-righteousness or narrow legalistic focus come before a prayerful life and a heart open to the surprising work of God.

 

 

 

Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!

 

 But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:

"Behold!  My Servant whom I have chosen,

My Beloved in whom 

My soul is well pleased!

I will put My Spirit upon Him,

And He will declare justice to the Gentiles. 

He will not quarrel nor cry out,

Nor will anyone hear His voice in the streets.

A bruised reed He will not break,

And smoking flax He will not quench,

Till He sends forth justice to victory;

And in His name Gentiles will trust."

 

- Matthew 12:15-21 

 

Yesterday we read that at that time Jesus went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"  But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?  Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."  Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it our?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.

 

  But when Jesus knew it, He withdrew from there.  Jesus is responding to the threat from the Pharisees, that they have begun to plot against Him, how they might destroy Him (see yesterday's reading, above).  It is not yet time for His Passion, so He withdrew from there.

Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "Behold!  My Servant whom I have chosen, My Beloved in whom My soul is well pleased!  I will put My Spirit upon Him, and He will declare justice to the Gentiles.  He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust."  My study Bible comments that our Lord's refusal to fully disclose His identity as Messiah is foreseen by Isaiah (Matthew quotes from Isaiah 42:1-4).  The reasons for secrecy include, as we have noted above, the growing hostility of the Jewish leaders, for one thing.  In addition, the people expect and misunderstand that the Messiah must be an earthly, political leader, but Jesus' ministry is the gospel of the Kingdom.  Furthermore, Christ's desire is to evoke genuine faith which is not based solely on the marvelous signs He does, but rather that the signs point to the deeper reality of the Kingdom.  The Servant (in "My Servant whom I have chosen . . .") refers first to Christ, my study Bible says, and by extension to all who follow Him.  

It's intriguing that my study Bible says that the Servant of Isaiah refers first to Christ, and then by extension, to all who follow Him.  We can read the prophesy of Isaiah quoted in today's reading, and clearly see the resemblance to Jesus in the prophesy.  We understand in His own words His character and demeanor, as in Tuesday's reading, when He said, "Come to Me, all you who labor and are heavy laden, and I will give you rest.  Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light."  Looking more closely at the character of the Servant in Isaiah's prophesy, we observe Jesus.  Now that He understands the Pharisees begin to plot to destroy Him, He chooses to withdraw.  He will go to preach elsewhere.  His ministry is part of a mission, and this is also part of the understanding of what it is to be a Servant.  His mission is to preach the gospel of the Kingdom.  This gospel message will eventually declare justice to the Gentiles.  His ministry is essentially one which comes in peace:  "He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench till He sends forth justice to victory; and in His name Gentiles will trust."   His victory will come at His hour on the Cross, and remains with us through this time until His Second Coming, His name has come to the Gentiles as one in which to trust.  But we observe His life and His behavior; for now in His ministry He has withdrawn from direct conflict with the religious leaders.  His ministry is not one of physical conquest nor military victories, but a battle for true faith, for the hearts, minds, and souls of those who will follow and can accept that the mighty works He does are but signs of the presence and working of the Kingdom which He preaches.  It is faith that He seeks, and those who will trust in His name.  If we are also to be servants by extension, by seeking to follow Him and bear His name into the world, are we also as deft as Christ?  Can we know when to withdraw, clearly understand the peaceful quality of our mission, and bear the truth into the world to continue expanding the trust in His name that He seeks and preaches?  This is a great mission, for which He has sent out His apostles on their first mission, and which by definition we who follow continue to bear into the world.  But it is Christ from whom we need to learn how to live this life, whose mission we undertake to join and to follow, to take on the easy yoke and light burden He continues to offer.  To continue this ongoing mission of the Servant we enter into, we need to know who He is and what manner of spirit we are of.   Let us watch and learn to be like Him:  to discern the times when we need to withdraw, the times we need to speak, and how to follow in humble imitation of our Lord, the Servant.

For the Son of Man is Lord even of the Sabbath

 

 At that time Jesus went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"  But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?  Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."

Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it our?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.

 

- Matthew 12:1-14 

 

 Yesterday we read that, after criticizing those who failed to come to faith after mighty works had been done in their towns, Jesus answered and said, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes.  Even so, Father, for so it seemed good in Your sight.  All things have been delivered to Me by My Father, and no one knows the Son except the Father.  Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.  Come to Me, all you who labor and are heavy laden, and I will give you rest.  Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.  For My yoke is easy and My burden is light."

 

At that time Jesus went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"   My study Bible comments that the Pharisees are rigid in their legalism.  While the law allowed plucking a few heads of grain in a neighbor's field (Deuteronomy 23:25), they consider this to be "reaping" -- a kind of work -- and therefore unlawful on the Sabbath.

But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?"  Jesus gives to the Pharisees Old Testament examples of blameless "violations" of the Sabbath.   In so doing, He demonstrates that the law is not absolute over human need or service to God.  My study Bible cites the partaking of the showbread by David and his men (1 Samuel 21:4-6) as prefiguring the Eucharist.  This showbread was forbidding to anyone except the priests, but in Christ it is given to all the faithful.  

"Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."  My study Bible comments that, as the Author of the Law, Jesus is the Lord over all of it.  As Lord, He teaches that it is mercy which take precedence over regulations, ordinances, and ritualistic observances.  Jesus quotes from Hosea 6:6.

Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it our?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.  Jesus is tested by those who seek to accuse Him.  They ask, "Is it lawful to heal on the Sabbath?"  But He again cites a commonly accepted "blameless" violation of the Sabbath:  an act meant to save an animal's life, or prevent its pain.   This was considered to be in order with the law regarding compassionate treatment of animals: animals, too, were included in the Sabbath rest (see Exodus 20:8-10, 23:12).  Jesus compares this understanding of compassion for an animal, and asks, "Of how much more value then is a man than a sheep?"  Therefore, compassion is in order on the Sabbath.  This is also consistent with Hosea 6:6, from which Jesus has just quoted:  "For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings."  But this response to their challenge does not sit well with the Pharisees, and they begin to plot how they might destroy Him.

 

 The Old Testament Law is a set of commandments given through Moses to govern and establish the making of community.   For the Pharisees, traditions were developed around the Law that expanded commandments into subsets and categories, and they continued to debate the precise interpretations and enactments under the Law.   For them, a rigid adherence to all of these commandments and the traditions of how to observe them became the primary focus, as we can see from the ways in which they approach Jesus.  But here in Jesus, the Pharisees are faced with this divine paradox of God's work in the world.  A set of laws cannot cover all of what God is, and all the ways God will be at work in the world, no matter how good or how perfect it is.  Even the Mosaic Law remains in human hands, and becomes subject to human interpretation and customs.  But the Incarnation changes all of that, simply by virtue of the fact that in Christ is both human and divine, the Incarnate Logos, the giver of the Law.  This is why He is Lord of the Sabbath.  And in the Incarnation is the essential embodiment of the Law, the fulfillment of the Law and the Prophets (Matthew 5:17).  The very powerful truth of the Incarnation is simply that all the Law that has been given, and all that the prophets have taught, are meant to lead us to a righteousness of relationship.  That is, we are in communion with a living, loving God, and not a set of rules.  Our God is compassionate and merciful, and our God is love (1 John 4:7-21).  Our God is a Person who asks of us communion, not simply obedience to a set of abstract values or a set of rules to follow.  As human beings, our very nature is one that asks for communion and participation; that is, we cannot even form as whole human beings without relatedness to one another; even our earliest childhood development depends upon that quality of communion and relationship.  Its absence creates terrible outcomes.  And in the person of Jesus Christ, we have God present with us in human form, and His very embodiment teaches us about what it means to be the fulfillment of the Law and the Prophets; His ministry, His acts, His way of relating to the world in His healing and teaching and expression of compassion teach us much more about the actual aim of the Law than the Law itself could do.  Compassion becomes the order of the day; and the words from the prophet Hosea become fulfilled and expressed:  "I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings."  We are meant to participate in communion with God and neighbor (Matthew 22:34-40), and this communion is to be characterized primarily by love and through that love a knowledge of God.  We participate in the life of God, especially embodied in the Eucharist.  Therefore all the abstractions in the world will not give us full righteousness, for we need a living and dynamic relationship with what is greater than the temple.  We need interaction with our Lord, we need the experience of our faith, and we need the dynamic communion of prayer to guide us in our lives, to embody what is meant in all the teachings we know and whatever commandments we might understand.  The world needed Christ, and we still need Him, in order to more fully live in proper communion with the Lord and so that we might also set our lives in order.  Let us consider what it means that life will put us into all kinds of circumstances for which there is no law to follow, and through which we work out our salvation with fear and trembling, for it is God who works in us both to will and do good for God's good pleasure (Philippians 2:12-13).  St. Paul also tells us of the fruit of the Spirit,  against which "there is no law" -- "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (see Galatians 5:22-23).  This is the gift and power of Christ as fulfillment of the Law and the Prophets, and who has given us the fullness of Himself, and continues to give.  When the world seems lost in abstractions and rules, when the letter means more than the spirit, when we see no mercy in its application, let us turn to Him and find our real way to righteousness.  For He desires that we find the wholeness of what it is to be made in His image, and led by Him to that fulfillment in us.