A prophet is not without honor except in his own country and in his own house

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief.

- Matthew 13:53-58

In yesterday's reading, Jesus gave us several new parables about the kingdom to ponder. Over the course of the past week, we have been introduced to the concept of parables, and given many different parables in Matthew's Gospel, each illustrating a new facet of understanding about the kingdom, drawing us into its mystery, and asking us to have ears to hear, to be able to receive. (See all the readings beginning from Tuesday, October 25th - Behold, a sower went out to sow - to yesterday's reading.) Yesterday, we received, in addition to all the other parables we'd been given, the parable of the pearl of great price, the treasure hidden in a field, and the dragnet cast into the sea -- which picked up everything but from which the bad would be thrown away, another illustration of the judgment at the end of the age. We are to understand the depth of treasure and worth found in this kingdom, more precious than anything else in our lives. Jesus pronounced all of these illustrations -- and the things of Scripture from of old -- to be treasure old and new. In other words, we need to take into account all of it. He said, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." The Gospel, as written by Matthew, is a reflection of this saying.

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?" Jesus has traveled to Nazareth, the town in which He was brought up. All the people here are familiar with His family. Jesus has never gone to a rabbinical school, never studied with a famous rabbi from whom He could derive authority. His authority, wisdom and power are His own, in His own person. In some sense, His ministry is a great revelation to all in His hometown.

"Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. Let us consider for today's reading what it is to be blinded by the conventional, by the things we think we now -- so that we cannot see what is in the midst of us. This is a great metaphor for the holy: at no time do we necessarily understand the working of the Holy Spirit among us or within us, nor the countless angels that may be in our midst. But in faith, we trust that God is always there. Relying too much on the things we think we know, on the order we think we understand, may leave us completely blind to the holy, even when its presence is revealed among us through powerful signs and wisdom. Here, Jesus' neighbors commit the great mistake of relying too much on a worldly social order they think they know. But God "lifts up the lowly" and "fills the hungry with good things" -- these words are from the Canticle of Mary, Jesus' mother, called the Magnificat. We may look now more closely at her words, from Luke's Gospel, said as she visited her cousin Elizabeth: "He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty." This is her song about the great thing that has happened to her, and to us -- the Child in her womb at the time. Clearly, it indicates that the social order is shaken up by God's power and strength. But their neighbors cannot accept it, even though (now thirty or so years later) the fruits of His ministry are clear. Instead, they are simply offended. My study bible says, "Even in his own country, Nazareth, Jesus finds not acceptance but rejection. In their envy, although they can find no fault in His words and miracles, the Nazarenes dismiss Him on the basis of the unimportance of His family."

But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief. Why is it so difficult for a prophet to be honored and accepted? Perhaps precisely because of the startling nature of God's work among us. The holy will always challenge the things we think we know -- it will bring wisdom and power -- precisely the things Jesus' hometown neighbors are offended at. Jesus' wisdom and power (in His great works) speak of authority, and this authority doesn't come from man, but from God. But there is a price to pay for the rejection of the holy: Jesus did not do many mighty works there because of their unbelief. Just as we have been reading parables about the kingdom, designed to draw out our understanding and faith, so their lack of faith means they can receive nothing of what He is bringing to them. There is no connection in faith.

Let us consider what it means to be too rooted in our systems of hierarchy, to the point where we lock out what the divine may be bringing to us, or showing to us. There is an interesting parallel here to the original story of the Garden in Genesis. In some sense, the result of a separation from God becomes a structure of worldly power, a hierarchy of material might that brings toil and oppression and pain. In this story, we can see an allegory in the neighbors who refuse to receive the Kingdom in their midst, that has come near. Instead, they cling to the social order, the rank in their society, and refuse to receive what God has done. So, allow us to propose that we consider today what it is to receive God. We know, through 2,000 years of Church history, that saints come in all forms, and the work of the holy may always be surprising, the last thing we expect. Jesus has thanked the Father that things have been hidden from the wise and prudent, and revealed to babes. We know the powerful virtue of humility, as it has been taught throughout the spiritual history of Israel, and the teachings of Christ. Let us understand, then, what it is to keep our hearts open, our spiritual eyes and ears ready to hear and to receive. Jesus' powerful parables have opened up a teaching to us that we are to receive mystery, things which we don't necessarily know nor expect, and that anything is worth giving up for His pearl of great price, the Kingdom. In the story of Jesus' neighbors we are taught what it is to be blinded to the things of God. Matthew ends Chapter 13, which introduces us to parables, and fills us with many of the parables Jesus taught, with this story. Let us understand then, in our own lives, the great and joyful news, the powerful might of God that may just be found in what we consider the poor and humble, the ones we may dismiss with conventional sight. But we have to have eyes and ears to see and hear. God will work where we least expect it, and challenge us to stretch our understanding with what God reveals.

Blessed is he who is not offended because of Me

And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?" Jesus answered and said to them, "Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me."

As they departed, Jesus began to say to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. for this is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!"

- Matthew 11:2-15

In yesterday's reading, the lectionary gave us Matthew's introduction of John the Baptist and his ministry, proclaiming that "The kingdom of heaven is at hand!" John teaches repentance and his baptism is for this purpose: to prepare for the kingdom that is "breaking in" to their midst, and the One who is to come. The "One" will not baptize merely with water, as did John, but with the Holy Spirit and fire. John has scathing remarks for those in the leadership of the temple who come to him, and he is a popular preacher with all the people of Judea. The lectionary directs us now, in today's reading, to the time when John the Baptist is imprisoned by Herod Antipas, and Jesus' ministry is spreading and growing in its popularity. At this time in Matthew's Gospel, Jesus has just sent out the Twelve Apostles on their first mission.

And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?" My study bible notes here: "According to the Church Fathers, John the Baptist asks this question in order to guide his own disciples to Jesus. It is also possible, according to modern interpretations, that John thought of the Messiah as judge only and was perplexed by the mercy of Jesus." Certainly it is true that many followers and disciples of John became Jesus' disciples. It is considered that several of the Apostles were John the Baptist's disciples first. The Gospel of John teaches that John the Baptist pointed to Jesus, teaching his disciples, "Behold the lamb of God!" Whatever the reason for his question, Jesus' ministry is far different from the general messianic expectations of the people; it is a revelation of God - something that will always expand our understanding and defy our expectations.

Jesus answered and said to them, "Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me." A note here reads, "Isaiah predicted that at the coming of the Messiah the blind would see, the lame walk, lepers would be cleansed, the deaf would hear (see Luke 7:22). Jesus fulfills the prophecies of Isaiah, bearing the fruit which only the Messiah can produce." Jesus answer reassures John through the fulfillment of prophecy. Despite His unexpected ministry, Jesus is still the fulfillment of prophecy, of that which has been seen and revealed through the prophets. So we are at once in holy territory: the revelation of the unexpected, and its complete vision as that which was prophesied. This is the nature of prophesy - despite what we think we know, a revelation of holiness is infinitely creative, and will expand our understanding of what we think we know!

As they departed, Jesus began to say to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. for this is he of whom it is written: 'Behold, I send My messenger before Your face, who will prepare Your way before You.'" Jesus speaks in defense of John the Baptist. In the readings of yesterday and the day before, we read of John the Baptist's clothing and appearance: he wore clothing of camel hair, a leather belt around his waist. He ate the things of the wild: "wild honey and locusts." John was not a "reed shaken by the wind" nor a "man clothed in soft garments," and now he is imprisoned by the king. He was a man who devoted his life to the kingdom and its proclamation, and to preparing everyone for its time. Jesus confirms that John himself is the fulfillment of prophecy, the messenger who comes before the One, the Messiah, to proclaim His kingdom. While John and Jesus are two different "types" - the one criticized for his severe asceticism, the other for His "gluttony," Jesus' words assure His audience that they are both the fulfillment of prophecy. This is a testimony to the infinite creativity of the Holy Spirit, the promise that holiness is a fulfillment of every individual's potential, an addition to and greater manifestation of the personal which comes from God's image in each.

Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. A note reads, "Suffers violence may mean that the Kingdom is under attack by opponents of John the Baptist and Jesus, or other violent men -- messianic pretenders trying to bring in the Kingdom by using military force against the Romans. An ancient patristic interpretation is that the Kingdom itself breaks into this world 'violently' (10:34). For instance, through powerful miracles, alert and daring people take hold of it aggressively. Whoever is a hearer and lover of the Word of God takes the Kingdom 'by force,' exerting all earnestness and desire to enter the reality of the Kingdom. For this martyrs shed their blood, making their confession of faith, being 'made a spectacle to the world, both to angels and to men' (1 Cor. 4:9). The Kingdom of Heaven belongs not to the sleeping or lazy. Rather, the violent take it by force." As John himself was no "reed shaken by the wind," no "man clothed in soft garments" fit for kings' houses, so this kingdom is not borne by those who live soft lives, who mince words, who hide behind a mask of conformity or the praise of other men. Rather this kingdom is breaking through into the world, and supported by those willing to stand up and seize it and bear it for themselves. Jesus' Apostles are not those from highly privileged backgrounds. Jesus as Son of Man says earlier in Matthew's Gospel that "foxes have holes and birds of the air have nests," but that He "has no place to lay his head." This kingdom is not that which is spoon-fed in high places of softness and decorum, but it is for those who grasp it "breaking in" to their midst, in uncomfortably powerful ways for those in leadership and positions of authority. It is for those whose eyes can be opened, and who can see what hypocrites cannot. This, it seems to me, is always a radical proposition that will shake up our comfortable and accepted patterns and ways of thinking. Indeed, repentance itself, for which John the Baptist has called, is a direct call for a new way of thinking, for changing one's mind. It is not an easy transition to this kingdom; the fulfillment of prophesy is a matter of great revelation - and not merely the gratifying of our expectations and understanding. This is the sword Jesus brings, which comes between those who can accept, can see this spiritually, and those who cannot and will not.

"For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come." A note here reads, "The identification between John the Baptist and Elijah is quite explicit. It is not John who ascribes to himself the role of Elijah, but Jesus who assigns him this place in the history of salvation. John fulfilled the mission of Elijah (Luke 1:17, 76) and his destiny was similar to Elijah's. Yet John is honored over Elijah, for Jesus in comparing the prophets said, 'There has not risen one greater than John' (v. 11)." John's status as a prophet is special, remarkable - his is the fulfillment of the spirit of Elijah that was to return to proclaim the kingdom and the coming of the Messiah, the Anointed One." Those who can receive it are those who can grasp this kingdom out of the appearance of the conventional and expected, who can seize what is there spiritually before them, and the understanding it conveys.

"He who has ears to hear, let him hear!" How does this kingdom come, and how is it grasped by the "violent who take it by force?" It requires spiritual sight and hearing. If you can hear the message, if you can grasp this gift, then you may enter this kingdom. This is not a call to the complacent, or to those who strive merely for the praise of others, but to those who can be called out of their lives, out of the ordinary, and who can hear what is there to hear. It is for those who can understand this baptism of the Holy Spirit and its fire - and who are set ablaze with its passion and love and wisdom. It is for those who can seize the day, the moment, the hour, and recognize their place in that kingdom that "breaks through" into the midst of our daily reality, and grasp their place in it. Every day, every hour, it calls us. What fire blazes in your heart? How does the Spirit call you to be what God asks of you - and to break into that kingdom and grasp what it holds for you? John the Baptist was not a soft reed, and neither is Jesus - nor are His followers. Let us remember that His mission is not to those who will not grasp it for themselves and hold it dear, but for those who truly desire it in the depths of their being, who are not offended at those through whom it comes, and who can truly live in its fire.