Enter by the narrow gate

 

 "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. 

 

 "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know the by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them. 

 

"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  

 

- Matthew 7:13–21 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught, "Judge not, that you be not judged.  For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.  And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?  Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.  Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.  Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.  For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.  Or what man is there among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will he give him a serpent?  If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!  Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

 

  "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."  My study Bible comments that the description of the two ways was widespread in Judaism (Deuteronomy 30:15-20; Psalm 1; Proverbs 4:18-19, 12:28, 15:21; Sirach 15:17), and also in early Christian writings, such as the Didache and Barnabas (esp. chapter 18).  St. Luke's version (Luke 13:24-30) has a more eschatological focus, referring to the end of the age.  My study Bible says that because we wrestle against sins and human weaknesses as well as spiritual forces of evil (Ephesians 6:12), to enter the Kingdom is the more difficult way.  

 

  "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them."  My study Bible notes that because they can easily deceive others, those who put on a show of virtue or religion are more dangerous than those who are evil outright.  So, therefore, we need to be all the more cautious among those who are outwardly virtuous.  We are to observe their fruits.  Note the continuity of the gospel;  Jesus here uses the same words as taught by St. John the Baptist when preaching repentance in preparation for the coming of the Lord:  "Every tree that does not bear good fruit is cut down and thrown into the fire."

 

 "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  Here Jesus begins a testimony to His own deity.  He calls Himself Lord.  My study Bible says that this name refers to the divine name "Yahweh" of the Old Testament.  Moreover, He speaks of the will of My Father in heaven, which He fully knows and shares.  In the verse that follows (verse 22), He refers to the final judgment; perfect judgment is only possible for God.

 

  "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  In these words, Jesus lays out the true test of what it means to be His disciple, to call oneself a Christian.  He often speaks of our faith as creating family.  In chapter 12 of St. Matthew's Gospel, we read that Jesus is told that His mother and brothers are standing outside, seeking to speak with Him.  Jesus replies, "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 12:46-50).  We are understood to be children of God by adoption, as He is eternally-begotten Son.  But here He gives us the thorough grounding in what it means to be His brother or sister or mother, our requirement for belonging in this Kingdom, and there are no shortcuts.  There is one way to enter.  In today's reading, Jesus makes this very clear.  He tells us, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."  "The way" is His way (as in "I am the way, the truth, and the life" - John 14:6).  Indeed, the early Christian movement was called the Way.  Lest we confine the "way" to a method, we need to understand this word in Greek.  It is ὁδὸς/odos, meaning "road" or "path" (in modern Greek it's commonly used to mean "street").  This path, we tread not simply by mental understanding or belief, but by doing something, by living our faith, embodying it throughout our life.  This is what it means to bear good fruit.  This path of faith, this road, is doing the will of Christ's Father in heaven.  He is the way because, as He has put it, "He who has seen Me has seen the Father" (John 14:9).  He is that narrow gate that the devil, the evil one, does not want us to find or follow, and tries to obscure.  On its surface the language here sounds extremely restrictive.  But in effect, it's quite personal.  We each have the way we are called, and as contradictory as it may seem, in that path is our true freedom, the way we find who we are called to be and to become.  But this is why we're not to judge, and only God can be the true judge.  As Christians, we're to understand that the devil will throw in our path obstacles to this faith.  We'll have hurdles to overcome, sometimes requiring discipline, separation from things we think we love or can't do without.  Sometimes, like an addict in recovery, we might need to change the company we keep in order to find and stay on that path and limit our obstacles on it.  But He is also the Light, the beam of light we both need to follow, and which shows us the way, His Way.  In the Sermon on the Mount, Jesus has laid out His gospel for us, given us the righteousness of the Kingdom, and its blessings, given us an idea of what it is to dwell in this Kingdom and what it means for us.  He's laid out a kind of roadmap, in which we know we must pay attention to what is ours to focus on, find His way, practice our faith in prayers and almsgiving and fasting not to be seen by others, but knowing we are seen by our Father who sees in secret and is in the secret place.  Let us hold fast to what He teaches on this journey, including His warnings to be alert for false prophets, for we're responsible for the fruits we bear.

 

 

 

 

Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock

 

 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'  

 

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes."

 

- Matthew 7:22-29 

 

We have been reading through the Sermon on the Mount (Matthew 5 - 7).   Today's reading (above) completes the Sermon; we began with the Beatitudes in this reading.  Yesterday we read that Jesus taught: "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.  Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.   Therefore by their fruits you will know them.  Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." 

 

  "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'"  My study Bible couples together this verse with the one above it from yesterday's reading:  "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  These two verses combine to make a threefold testimony of the deity of Christ, it notes.  First of all, Jesus calls Himself Lord here.  This refers to the divine name "Yahweh" of the Old Testament.  He also speaks of the will of My Father; this will He fully knows and shares, and that is only possible for One who is also a divine Person.  Finally, as judge, He is revealed as God, for only God can execute true judgment.  In that day refers to the final judgment.

 

 "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes."    Jesus makes a similar statement in Luke 6:46-49.  My study Bible comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, nor on faith alone, but also on doing the things in Jesus' sayings (see also James 2:24).  

 

 Jesus says, "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  This statement as a whole illustrates quite vividly what is in fact a dire warning.  Jesus could have simply left us with the statement about a man who built his house upon a rock, but He didn't.  He went on to tell us quite clearly as a warning that we have two seeming choices to take, each with quite different outcomes.  He is, of course, speaking of the rock of His teachings taken as a whole.  We do the best we can to follow, and each day, each moment, we're reminded that He's our Teacher, and we need to consider the things He teaches us when we choose how we will live, how we seek Him, how we practice our faith, how we live in community with others.  In some sense, this last illustration of the house is a repetition of His teaching of what's called the "two ways," as when He used the image of a narrow gate for the path He wishes for us to take.  This narrow gate asks us to focus on something specific and particular, and that is this body of teachings which He calls the rock upon which we can build our homes, our lives, that will withstand the difficult storms that may come.  Elsewhere Jesus calls Himself the door.  He teaches, "He who is not with Me is against Me, and he who does not gather with Me scatters abroad" (Matthew 12:30).  So faith is our bedrock to which we cling.  Through the Sermon on the Mount, He's preached a teaching based in love:  the love of God for us, and how we return that love, how we practice it among one another.  But judgment in His hands is also something we're meant to remember.   This is still the "jealous" God who wants our love and fidelity, the father of the Prodigal who longs for his straying son.  As in a good marriage, Christ seeks our faith, and wants us always to return, even if we stray, and His teachings are for our well-being and our good -- His warnings are not given to condemn but to save.  Let us show our love by seeking to live what He teaches us, and going to Him in the privacy of our secret room when we are troubled (Matthew 6:6).   Let us bear the fruit He asks of us.

 

 

 

 

Enter by the narrow gate

 

 "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. 

 

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.   Therefore by their fruits you will know them. 

 

"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." 

 

- Matthew 7:13–21 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught, "Judge not, that you be not judged.  For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.  And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?  Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.  Do not give what is holy to dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.  For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.  Or what man is there among you who, if his son asks for bread, will give him a stone?  Or if he asks for a fish, will he give him a serpent?  If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!  Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

 

 "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."  My study Bible explains that the description of the two ways was widespread in Judaism (Deuteronomy 30:15-20; Psalm 1; Proverbs 4:18-19, 12:28, 15:21; Wisdom of Sirach 15:17).  It is also found in early Christian writings (Didache, Barnabas).  Luke's version is more eschatological (Luke 13:24-30), as it refers to the end of the age.  Because we wrestle against sins and human weakness as well as spiritual forces of evil (Ephesians 6:12), entering the Kingdom is the more difficult way.  

 

 "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire.   Therefore by their fruits you will know them."  Because others can easily be deceived by such behavior, those who put on a show of virtue or religion are more dangerous than those who are evil outright, my study Bible explains.  Therefore, we must be all the more cautious among people who are outwardly virtuous.   Every tree that does not bear good fruit is cut down and thrown into the fire:  John the Baptist made the same statement in Matthew 3:10.

 

 "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  Here in this context, Jesus begins speaking of Himself as Lord; this refers to the divine name "Yahweh" of the Old Testament.  He also speaks of the will of My Father, which He fully knows and shares.  Continuing in tomorrow's reading, the following verse will emphasize Christ's judgment.  My study Bible points out that taken together, this forms a three-fold testimony of the deity of Christ.

 

Jesus finishes His preaching in today's reading with a reminder of judgment.  After all that He has taught in the Sermon on the Mount (beginning in chapter 5; see this reading), He is finally revealing His deity  and the judgment to come.  As my study Bible points out, His words echo those of St. John the Baptist, who preached them in the context of repentance in preparation for the Lord.  Here Jesus openly refers to Himself as Lord, sealing His words and teaching in the Sermon on the Mount with that authority.  Let us note that He begins with an encouragement to find the narrow way; this is an emphasis on the uniqueness and particularity of this path He preaches.  Why is it narrow?  Because its counterpart or opposite, the road to destruction, is wide and broad and there are all kinds of ways to go down that road, and many who take it.  He doesn't say that everyone will take His narrow road (we should remember that He's speaking to disciples), but that it's difficult, and so, therefore, few find it.  His next teaching is a warning, against false prophets. He's warning His disciples -- and those to come -- about bad leaders who will take them astray.  We're told that we must be alert and discriminating ourselves.  We, His sheep, might be led astray by ravenous wolves in sheep's clothing.  What a description!  Christ's teaching is vivid and to the point and therefore holds the test of time, for ravenous wolves are greedy only for what they can get, hungry for what they can take from others. But He gives us a way of discernment:  by their fruits you shall know them.  We are all expected to be on a learning curve as we seek to follow Him.  In this context, His theme then turns to hypocrisy and to judgment, which will continue in tomorrow's reading.  As He has emphasized so often in the Sermon on the Mount, He goes back to the heart.  Do we love God?  Do we return God's love for us?  Do we simply mouth the words?  Do our leaders?  The proof is in the pudding, so to speak, as an old adage says.  We will be known by our fruits, and the fruit is the doing of the will of His Father in heaven.  How do we live?  By what do we live?  This is the narrow road He asks us to follow.

 

 

 

 

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

 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye. 

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks. 

"But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

- Luke 6:39–49 

 

In our current readings, we are going through what is known as the Sermon on the Plain, in Luke's Gospel (beginning with Tuesday's reading).  In yesterday's reading, Jesus continued, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other one also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you." 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye."  My study Bible cites the commentary of St. Cyril of Alexandria, saying that Christ does not judge anyone (John 8:15; 12:47).  So, therefore, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."  

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  Here Jesus is seemingly dividing people into the "good" and the "bad," which we might read as in contradiction to the previous statement regarding refraining from judgment.  But, in context, Jesus seems to teach here about the necessity of what is called guarding our own hearts.  We are responsible, in this sense, for what we nurture and call our "good treasure," or should we treasure evil.  See also Luke 12:33-35.

 

 "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."  My study Bible comments here that simply hearing the gospel alone is not enough.  This is because salvation is not based on hearing alone, and not on faith alone, but also on doing the things spoken by Christ.  See James 2:24.

 

Jesus is very focused on "doing," as my study Bible says.  Let us take the passage on the treasures of the heart, for this is seemingly suggesting (if taken out of context) that we are born with good or bad hearts.  But taken in context, Jesus is saying that these things depend upon what we actively nurture and treasure in our hearts.  He is encouraging us to decisive action to root out personal sin, to correct our ways of thinking, and to treasure the things that He offers us as good, and from God.  This is a question of action, of decision, making choices actively throughout our lives.  Faith, in this sense, is about doing, and is not simply a one-time decision or declaration.  It is active and ongoing, requiring of us our attention, all the time, and not resting on the laurels (so to speak) of the things we proclaim we believe.  Discipleship is an active process -- and in His description it is active in pursuit of a heart of "good treasure."  This is not necessarily amassing a set of good deeds, but of an ongoing day-to-day process of choosing that good treasure over evil.  Note that Jesus doesn't say that out of the good treasure of the heart we simply do good deeds.  He is talking about what we say, even the words we use. This is the level of attention He asks for in discipleship.  He says, "For out of the abundance of the heart his mouth speaks."   In the example Christ begins with in today's reading, He speaks of our eye as a metaphor for how we see and perceive the world, and specifically what we see and judge in others' behaviors.  He speaks in the context of the community of disciples, in which we can read that helpful correction of one another is prized.  But such helpful correction is only possible through good discernment, from a heart filled with "good treasure."  In the metaphor of the eye, He says that we must remove the plank in our own eye before we can remove the speck in a brother's.  If  "a disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher," then Christ is suggesting that our perfection can only be reached when we are "like Him."  This again suggests what we aim for in choosing the good treasure of the heart, and discarding the evil.  What is like Christ?  What is not like Him?  In this way, we become the disciples He asks us to be.  Finally, He asks, "But why do you call Me 'Lord, Lord,' and not do the things which I say?"  This final "capstone" of His teaching once again emphasizes doing, and in particular, doing His commandments, the things He says.  For these things are the rock of our foundation, the one good thing to build the houses of our lives upon.  Again, this is about discipleship which is ongoing, and for a lifetime, a constant consideration and activity which we're awake and alert to as needful for our lives, and always practicing.  Let us follow what He teaches us!

 

What is the kingdom of God like? And to what shall I compare it?

 

 Then He said, "What is the kingdom of God like?  And to what shall I compare it?  It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches." And again He said, "To what shall I liken the kingdom of God?  It is like leaven, which a woman took and hid in three measures of meal till it was all leavened."

And He went through the cities and villages, teaching, and journeying toward Jerusalem.  Then one said to Him, "Lord, are there few who are saved?"  And He said to them, "Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able.  When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, 'Lord, Lord, open for us,' and He will answer and say to you, 'I do not know you, where you are from,' then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets.'  But He will say, 'I tell you I do not know you, where you are from.  Depart from Me, all you workers of iniquity.'  There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.  They will come from the east and the west, from the north and the south, and sit down in the kingdom of God.  And indeed there are last who will be first, and there are first who will be last." 

 

- Luke 13:18–30 

 

 Yesterday we read that Jesus was teaching in one of the synagogues on the Sabbath.  And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.  But when Jesus saw her, He called her to Him and said to her, "Woman, you are loosed from your infirmity."  And He laid His hands on her, and immediately she was made straight, and glorified God.  But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, "There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day."  The Lord then answered him and said, "Hypocrite!  Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it?  So ought not this woman, being a daughter of Abraham, whom Satan has bound -- think of it -- for eighteen years, be loosed from this bond on the Sabbath?  And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

 

Then He said, "What is the kingdom of God like?  And to what shall I compare it?  It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.  And again He said, "To what shall I liken the kingdom of God?  It 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 plant grows to a height of about ten feet in Palestine.   It notes that both 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, it says, for faith entering a person's soul, which causes an inward growth of virtue.  This soul can become godlike and receive even angels (the birds of the air).

 

 And He went through the cities and villages, teaching, and journeying toward Jerusalem.  Then one said to Him, "Lord, are there few who are saved?"  And He said to them, "Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able."   My study Bible points out that the description of the two ways was widespread in Judaism (Deuteronomy 30:15-20; Psalm 1; Proverbs 4:17-18, 12:28, 15:23; Wisdom of Sirach 15:17) and in early Christian writings such as the Didache and the Epistle of Barnabas.  Here in Luke's version, this sense is more eschatological than in Matthew's Gospel (Matthew 7:13-14), and refers to the end of the age (as is evident from the parable that follows).  My study Bible comments that, because we wrestle against sins and human weaknesses as well as spiritual forces of evil (Ephesians 6:12), entering the Kingdom is the more difficult way. 

"When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, 'Lord, Lord, open for us,' and He will answer and say to you, 'I do not know you, where you are from,' then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets.'  But He will say, 'I tell you I do not know you, where you are from.  Depart from Me, all you workers of iniquity.'  There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.  They will come from the east and the west, from the north and the south, and sit down in the kingdom of God.  And indeed there are last who will be first, and there are first who will be last." My study Bible asserts here that neither verbal confessions (Lord, Lord) nor sacramental experiences (we ate and drank in Your presence and You taught in our streets) avail anything, unless we also do the works of faith (see Luke 6:46-49).  In terms of the last and the first, Theophylact sees the first who becomes last as not only faithless Jews, but also those in the Church who "from infancy have put on Christ and have been taught the Word, but who become last by transgressing against it."   Note that Christ's teaching consistently places more responsibility upon those who already know the gospel, as opposed to those who do not (Luke 12:47-48).

Let us study the language of Christ's parables of the Kingdom, and the great beauty He inspires from so few amazingly well-chosen words.  Jesus teaches, "What is the kingdom of God like?  And to what shall I compare it?  It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches."  This extraordinarily simple parable fills us with images that explode with a vivid illustration of growth.   The tininess of the mustard seed already speaks to us of something extremely small and compact, from which one will observe growth that surprises.  My study Bible speaks of the growth produced from the mustard seed in the region from which Christ came, that they are not just the bushes we might be familiar with, but trees which can grow to ten feet.  But Christ's parable takes us on an added journey, by remarking upon the birds of the air that nested in its branches.  These birds of the air resemble for us angels, which can accompany those who grow in the holiness of the Kingdom and expand the energies of God which work through their lives, the activity of the Holy Spirit in our world.  One can simply think of the kind of growth Christ describes here, and think of the possibilities it arouses in our imagination from the parable.  Through such growth in our world has been produced countless hospitals and charities, over the time of history, universities, and beautiful art and architecture from so many periods, in so many styles, across the world.  One can simply reflect on the aspect of creativity that accompanies such type of growth, and understand that the work of the Kingdom is one that is attributed to the unlimited creative potential in God the Holy Spirit, the Creator of life (Nicene Creed).  The kind of growth described in this image of the mustard seed become a tree which can nurture and house life gives us a sense of broad expansion, and support that offers shelter for those who can nest in it, including the messengers of the air (the angels).  In the parable that follows, we receive a highly significant image of a different kind of growth, one that is equally mysterious (how does the great tree come from the tiny seed?), and also internal, but one of which we take cognizance when we recognize the transformation it produces.  This is the mysterious process of a natural yeast leavening a lump of dough, working its natural enzymes to the point where all of the dough is changed, transformed.  This is also the power of the Holy Spirit, working to transfigure us, from the inside out.  Indeed, if we study the word for leaven in the Greek, ζύμη/zyme, we'll get a closer picture of this kind of action.  Zyme/ζύμη (pronounced "ZEEmee" in modern Greek) is the root of our modern English word enzyme.  Its action speaks to us of a powerful but compact dynamic activity, working in a way through the interior of the smallest components of life, speeding up chemical reactions within the cells that comprise organisms.  In fact, according to one definition, enzymes are catalysts that do so without being consumed or altered by the reaction.  They are a kind of activation energy.  This is the evolution from the root understanding of Christ's words here, the use of language and its evolution from the Master, our Teacher, who is the Word Himself.  While we ponder how the activities of the Kingdom and the action of the Holy Spirit take place both among us and within us, let us marvel at the great gift of language and teaching we're given in the Gospels, from the word of Christ, thankfully with us always. 

 

 

 

 

 

 

Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock

 

 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'  Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall." 

 

- Matthew 7:22–27 

 

Recent readings of the past few days prepared us for the Feast of the Ascension, which in the Western Churches (and the Armenian Apostolic) was celebrated yesterday.  Please see yesterday's reading for the reading and commentary for the Feast of the Ascension:  I am with you always, even to the end of the age.   Prior to the preparation for the Feast of the Ascension, the lectionary had taken us through the Sermon on the Mount (chapters 5 - 7 of St. Matthew's Gospel).  In our previous reading in the Sermon on the Mount, Jesus preached:  "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.  Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them.  Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."

 

 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'  Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  Here Jesus is speaking of Himself as Lord, a reference to the divine name "Yahweh" (YHWH) of the Old Testament, and therefore as judge.  His sayings are those which give to us "the will of My Father in heaven" (see the previous reading from the Sermon on the Mount, above), and therefore whoever hears and does not do is among those who practice lawlessness.  My study Bible comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, nor on faith alone -- but rather faithful living.  That is, also on doing the things spoken by Christ, His "sayings" which are given so fully in the Sermon on the Mount, concluded here (see James 2:24). 

 

Jesus teaches, "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock."  Since this statement (as well as the inverse statement that to fail to found one's house on the rock is to invite disaster) is couched in clear terms of judgment, we can presume that Christ is speaking in an eschatological sense.  That is, He refers to the final state of a person.  The addition to the example of one who fails to build the house on the rock, "And great was its fall," certifies this understanding.  It is equivalent to Jesus' warning (found twice in the Gospel of St Matthew), "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" (Matthew 13:12; 25:29).  But at the same time, Jesus gives us the metaphor of this foundation, the rock, which we find in so many places.  Simon will be given the name of Rock, or Stone (Petros in Greek; rendered to Peter in English), and it is a reference to faith after His confession that Jesus is the Christ (Matthew 16:13-20, esp. verse 16).  In St. Luke's Gospel, when the religious leaders try to silence those who shout for joy at Jesus' approach to Jerusalem as Messiah, Jesus replies to them, "I tell you that if these should keep silent, the stones would immediately cry out" (see Luke 19:37-40).  St. Peter himself writes that we the faithful are the "living stones" who build up the Church (1 Peter 2:4-6) upon the chief cornerstone, who is Christ Himself (Matthew 21:42).  Therefore we can understand through this metaphor of "the rock" that Christ's focus on judgment and our ultimate state leaves nothing out of how we live our lives in the present day and present moment.  The final state is simply a culmination of a journey that begins long before. To build on the rock is to live one's life faithful to His sayings, taking every day for the precious time it is, this life that we are given.  We build on the rock not simply so we don't lose or fall greatly in the end, but so that our very lives are on a secure foundation that can withstand the floods and winds that seem to shake us from our sense of security, our understanding of who we are and what we need to do in life.  The greatest security we have, in fact, is this rock of faith that teaches us what to do in difficult times of stress and tension and testing, and do so much to help us get through them intact.  Christ's sayings, and our growth in discipleship, affirm, support, and grow our own sense of ourselves.  This kind of confidence can see us through many storms and turmoil in life, even times that seem greatly threatening to our well-being. This is because it is a confidence that comes from faith in God and with God's help, and is not merely of ourselves alone.  Moreover within our communities of "living stones" we receive the kind of support for life that can be so very needed.  This house we build is a lifetime plan of work, embellishment, care -- but Christ clearly tells us that its foundation is all-important, for He is the chief cornerstone.

 

 

Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock

 

 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.

 

- Matthew 7:22–29 

 

We have been reading through the Sermon on the Mount in our recent lectionary readings.  In yesterday's reading, Jesus taught,  "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.  Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them.  Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."

 

  "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'"  This statement should be taken in conjunction with the final verse from yesterday's reading (above):  "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."   My study Bible comments that this is a threefold testimony to the deity of Jesus Christ:  He calls Himself Lord (referring to the divine name of "Yahweh" in the Old Testament); He speaks of the will of My Father, which He fully knows and shares; and finally, as judge, He's revealed as God, for only God can execute true judgment.  In that day is a reference to the final judgment.  We should also note that here, He's addressing religious leaders who have done works in His name, as those would be ones who prophesied, cast out demons, and performed many wonders.

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall."  And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.  My study Bible comments that hearing the gospel alone is not enough.  Salvation is not based on hearing alone, nor even on faith alone, but also on doing these sayings of Mine, the things spoken by Christ.   See James 2:24.

Jesus' analogy about building one's house on the rock is an apt one.  It gives us a vivid metaphor to keep in mind about how we structure our lives, and what is important for our own sense of security in life, our choices that we make.  These images of the rain descending and floods coming are those of forces of chaos and upheaval sweeping through our lives.  Winds blowing and beating on the house suggest the tempests that sweep through the world, giving rise to all kinds of movements and turns of history, changes such as both personal and political upheavals.  But the house built upon the rock is the house founded and situated upon Christ's teachings for us, which save us from chaos and upheavel, changes that shake up our lives, and keep us rooted and firmly on the solid ground where we need to place our faith.  The rain and flood imagery suggests to us tribulation and persecution, the things that uproot the good seed in the Parable of the Sower (Matthew 13:1-23).  The winds that sweep in and beat on the house can be doubts that shake us, the particular sway of ideologies in the world, or even the forces that urge us toward "the cares of this world and the deceitfulness of riches" (see again the parable of the Sower) that drive our lives, our concerns and care.  Life will always be offering to us ways to persuade us to abandon our faith, the sweep us off of our solid ground, to distract us from the path that Christ gives.  But Jesus teaches us about remaining in a firm place, finding ourselves where we need to be -- no matter how much external matters may threaten our peace of mind.  It's important to consider Christ's teachings as those which give us firm steps to take in life, and precautions against the things that cause chaos or lead us down a bad path.  Security comes from an internal sense of remaining within guidelines that give us truth, and not risky behaviors that look like shortcuts, but rather take us into a circuitous route from which we'll need to find our way back again to a road we can trust.  The life we want has to be one in which we take the perspective of the long haul, and not a temporary vision.   The only way to do this is by placing our faith in what is trustworthy and has stood the test of time, in the wisdom that Christ offers to us.  For unlike the winds that blow through our lives and beat on our houses occasionally, or the rains that come and threaten us with floods, Christ is the same yesterday, today, and forever (Hebrews 13:8).  In the Revelation we read, "I am the Alpha and the Omega, the Beginning and the End," says the Lord, "who is and who was and who is to come, the Almighty" (Revelation 1:8).  When Jesus prophesies about the end times to the disciples, He declares, "Heaven and earth will pass away, but My words will by no means pass away" (Matthew 24:35).  These everlasting words, that outlive everything else -- even heaven and earth -- are the rock upon which to build one's house, our lives.

 

 

 

 

What is the kingdom of God like? And to what shall I compare it? It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches

 

 Then He said, "What is the kingdom of God like?  And to what shall I compare it?  It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches."  And again He said, "To what shall I liken the kingdom of God?  It is like leaven, which a woman took and hid in three measures of meal till it was all leavened."

And He went through the cities and villages, teaching, and journeying toward Jerusalem.  Then one said to Him, "Lord, are there few who are saved?"  And He said to them, "Strive to enter through the narrow gate, for many, I will say to you, will seek to enter and will not be able.  When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, 'Lord, Lord, open for us,' and He will answer and say to you, 'I do not know you, where you are from,' then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets.'  But He will say, 'I tell you I do not know you, where you are from.  Depart from Me, all you workers of iniquity.'  There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.   They will come from the east and the west, from the north and the south, and sit down in the kingdom of God.  And indeed there are last who will be first, and there are first who will be last."

 

- Luke 13:18-30 

 

Yesterday we read that Jesus was teaching in one of the synagogues on the Sabbath.  And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.  But when Jesus saw her, He called her to Him and said to her, "Woman, you are loosed from your infirmity."  And He laid His hands on her, and immediately she was made straight, and glorified God.  But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, "There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day."  The Lord then answered him and said, "Hypocrite!  Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it?  So ought not this woman, being a daughter of Abraham, whom Satan has bound -- think of it -- for eighteen years, be loosed from this bond on the Sabbath?"  And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

 

 Then He said, "What is the kingdom of God like?  And to what shall I compare it?  It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.  And again He said, "To what shall I liken the kingdom of God?  It is like leaven, which a woman took and hid in three measures of meal till it was all leavened."  My study Bible comments that in Palestine, the mustard plant grows to a height of about ten feet.   It notes that the mustard seed and the leaven represent the disciples.  According to Theophylact, they began as just a few men, but "soon encompassed the whole earth."  These also stand for faith which enters a person's soul, which causes an inward growth of virtue.  This soul may become godlike and can receive even angels (the birds of the air).

 

 And He went through the cities and villages, teaching, and journeying toward Jerusalem.  Then one said to Him, "Lord, are there few who are saved?"  And He said to them, "Strive to enter through the narrow gate, for many, I will say to you, will seek to enter and will not be able."   In Matthew 7:13-14, Jesus contrasts the narrow gate of salvation with the wide gate and broad way that leads to destruction.  This description of the two ways was widespread in Jerusalem, my study Bible comments (Deuteronomy 30:15-20, Psalm 1: Proverbs 4:18-19, 12:28, 15:21; Sirach 15:17), and also figures prominently in early Christian writings (Didache, Barnabas).  Luke's version, in today's reading, is the more eschatological, and refers to the end of the age.  Because we wrestle against sins and human weakness, as well as spiritual forces of evil (Ephesians 6:12), entering the Kingdom is the more difficult way.  

When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, 'Lord, Lord, open for us,' and He will answer and say to you, 'I do not know you, where you are from,' then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets.'  But He will say, 'I tell you I do not know you, where you are from.  Depart from Me, all you workers of iniquity.'"  My study Bible comments here that neither verbal confessions ("Lord, Lord"), nor sacramental experiences ("We ate and drank in Your presence, and You taught in our streets") avail anything unless we also do the works of faith (see Luke 6:46-49).  

"There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out.   They will come from the east and the west, from the north and the south, and sit down in the kingdom of God.  And indeed there are last who will be first, and there are first who will be last."   We see the clear eschatological reference to Judgment.  My study Bible cites Theophylact, who sees the first who becomes last as not only faithless Jews, but those in the Church who "from infancy have put on Christ and have been taught the Word, but who become last by transgressing against it."

In the middle of eschatological warnings about the time we have in our lives before we all face Judgment, Jesus gives us two famous parables about the Kingdom.  One of them is similar to the agricultural parables He gives, about the growth of a tremendous shrub, with all kinds of potentials (including providing a home for birds of the air, akin to angels), that grows from the tiniest of mustard seeds.  In the middle of warnings about what can go wrong when we're on the wrong path, Jesus gives us a couple of examples about how the path of the Kingdom works.  It's like the tiniest mustard seed -- the tiniest bit of faith or trust in God -- that has the capability for tremendous growth.  In today's reading, there is the very important theme about the "two ways."  One way is narrow and difficult, and this is the way of the Kingdom.  The other way (as described in the similar passage from Matthew) is broad and wide.  But if we take this "gardening" metaphor a little ways, in the theme of the mustard seed, we can see for ourselves how we need to tend our own garden of this narrow and difficult way.  To make a garden fruitful, to grow sturdy bushes with beautiful flowers and branches, takes vigilance.  We have to find ways that shoo off the pests without harming the good growth and potential of the mustard plant.  We need to trim it when it needs trimming, and remove the dead growth that takes up the energy of the plant.  We need to make sure it's nurtured with water and good soil, assisting that soil and its nutrients at regular intervals -- and we also need to weed out the plants that might harm the good growth we want.  This is similar to the narrow and harder way than the broad way of easy access where anything goes.  Then there is the parable of the leaven, which also teaches us about the "little bit" of faith we need -- and to allow that to permeate the rest.  If we extend this leaven metaphor to the garden, we know what beautiful things can come from effort that is continual, work that tends and nurtures, and does not give up nor allow things to go to seed.  This is the work that needs doing continually, the fruitful way we use the time of our lives as good servants and stewards of what we're given.  We stick with what we need to do, and let go of what is not our concern, not part of this narrow path.  Jesus gives stark warnings once again (as He has in the past several readings) about how we use the limited time of our lives, and the extreme consequences of neglect.  Let us use our time as we would in tending a good garden, being vigilant, and remembering what we are to be about.  This is what it is to be a good steward, to remember what it is the Master asks of us, and to be His good servants. 

 

Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock

 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.

"But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

- Luke 6:39-49 

 

In our recent readings, Jesus is giving what is known as the Sermon on the Plain (starting with Friday's reading).  The content is similar to that in the Sermon on the Mount, found in Matthew's Gospel (Matthew 5 - 7), as undoubtedly Jesus preached His gospel in many places.  On Saturday, we read that He taught, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you." 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  My study Bible notes here that Christ does not judge anyone (John 8:15, 12:47).  So, says St. Cyril of Alexandria in a commentary on this passage, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."    There is clear encouragement toward discipleship here; that through discipline and practice, we are called to better things, even to change ourselves -- to make the tree "good" and therefore to produce good fruit.  He disparages hypocrisy, and says that we can and must do something about it.  If we can remove the plank from our own eye, we can remove from the heart that which does not bring out good.  And this He calls us to do.

 

 "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."  My study Bible comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, but also on doing the things spoken by Christ (James 2:24).  Again, as above, let us note the emphasis Jesus places on doing, exhorting us to put our effort into living the gospel.  Indeed, the warning here is that if we do not do so, we risk ruin.

In today's reading, Jesus exhorts us to realize our capacity for change, for transformation.  If we look back on His Sermon on the Plain, we see His plea for us to realize a type of freedom in our capacity to choose not just what we do, but how we will think, what our habits will be.  In Saturday's reading, He taught, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you," and He goes on to give many examples of such behavior.  He encourages us to think beyond our immediate reflexes, not to simply imitate the world, but to have the capacity for choice, always ready to do the "better" thing.  This is a deep emphasis on freedom, the opposite of slavery.  In today's reading, He again emphasizes that we are not simply slaves to our impulses, to the ways that others have treated us, to the things we learn from the world.  He calls us, in fact, to be quite different from that, and to exercise the powers we have for choice, even if it is to change what we are inside.  There are a lot of people who question even the capacity for change, who will tell you they are just born a certain way, or who will make excuses even for abusive habits that harm others, for the inability to learn to deal with behavior that simply acts out something destructive, like anger.  But even if we were born into a life in which we have faced abuse, or the "language" of anger surrounded us as children, we still have choices -- and this is the depth of assertion that underlies Christ's teachings here.  We might be used to constant criticism, or we're surrounded by people (perhaps on social media) where constant criticism, and attacks upon those whom we don't like, are the fare of the day.  But what Jesus calls us out on is our hypocrisy.  Do you think someone else is abusive and hateful?  Try looking into your own mirror, finding the "plank" in your own eye that blinds you to yourself and your own behavior.  Even if criticism is helpful, it really isn't helpful unless it's from someone who has been there and done that, and and dealt with their own issues on the subject already.  He expects His disciples to struggle with their own impulses and toxic behaviors -- because that's really the one way you can best "see" to help others do the same.  Jesus teaches us, "For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit."  What does that mean exactly, how shall we take it?  We're the "trees," and it's our job to think about the dead branches in us that produce nothing; that is, the bad habits that produce toxic or harmful effects, the dead ends that go nowhere and create nothing good -- of the kind of lasting value that He wants from us.  He tells us that "every tree is known by its own fruit," and that "a good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."   When He speaks of the heart, He speaks about the depths within us, the center of who we are.  He's asserting that we can thread out the impulses that cause harm, and in so doing we will build our own capacity for doing good -- especially in the things that we say to others.  It depends upon which is our treasure -- that out of that particular abundance our mouth will speak to others.  How many people today have this consciousness of self-discipline?  Jesus encourages compassion at all times -- even when criticism is seen as a good and instructive thing, it is only certain to be so if it's done with the compassion that comes from having gone through the same struggle, correcting our own bad habits that we can see in others.  To love one's enemies is to see them as human beings, even when they are causing harm to us.  This is a very tall order, and yet Christ confidently asserts that this is what He wants of us, clearly asserting that we are capable of such.  He returns to the emphasis on what we say to others, encouraging us to an inner change that will have an effect on what comes out of our mouths, what we produce with our lives.  Finally, there is the assertion that all of this is of such importance that it is something more than simply elective on our part.  Unless we build the houses of our lives upon the foundation of His teachings, He assures us of ruin.  For it is His way only that is certain, that will stand us in good stead when the storms of life come, that will help us to endure -- for we've built ourselves up upon a sure thing, and not an abstract fantasy.  Ultimately, everything in Christ's teachings leads us back to love -- and specifically the love He teaches, that comes from Him, that is rooted in God.  For this is the foundation for our capacity for compassion, for compassion for the changes we need to make, resting assured that we do so embraced not by condemnation, but by the love of God and God's compassion and mercy for us.  It is this that is the foundation for a sure life, the one thing that will remain when life can challenge everything else.  We need the flexibility to change in His way, to adapt to life by following where His love leads, and to let go of what doesn't work and what ends in futility.  He teaches that we have the freedom and the capacity to do so -- and that the one thing necessary is to rest within the trust of His love to guide us through.  Let the world hate; we are guided by a different spirit, and we take confidence that we can grow in His better way.  We have good things to build up, that the world needs as well as those whom we love and who depend upon us.  Let's not waste time on anything less, for we build our house on His rock of  faith.  Even when the world seems to be filled with the blind who lead the blind, we are still called to see by His light, and to live by His currency of love.  In his great discourse on love (1 Corinthians 13), St. Paul tells us, "Love never fails," and that it is the completeness of love which we await.  St. Paul writes, "And now abide faith, hope, love, these three; but the greatest of these is love."  This is the rock upon which Christ asks us to build our lives.  

Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock

 

 "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall." 

 

- Matthew 7:22-27 

 

Yesterday we read about Christ's Ascension, as in the West it was the celebration the Feast of our Lord's Ascension (next Thursday for the Eastern Churches), which takes place forty days after Christ's Resurrection (Easter or Pascha).  At that time the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.

 

  "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?'  And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'"  In today's reading, we pick up where we left off in Saturday's reading (the interim readings were preparation and celebration of the Feast of our Lord's Ascension).   We recall that we had been reading through the Sermon on the Mount (Matthew 5 - 7), and today we are given Christ's closing words to that Sermon.  Here, my study Bible comments that Jesus testifies to His own deity:  He calls Himself Lord, which refers to the divine name "Yahweh" of the Old Testament.   His words indicate His authority as judge, and only God can execute true judgment.  In that day refers to the final judgment.  In the verse just previous to these, He taught, "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."  To speak of the will of My Father also affirms His deity, as He fully knows and shares the Father's will.  

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock:  and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.  But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand:  and the rain descended, the floods came, and the winds blew and beat on that house; and it fell.  And great was its fall." My study Bible comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, nor on faith alone, but also on doing the things spoken of by Christ in "these sayings of Mine" (see James 2:24).  

Jesus contrasts "whoever hears these sayings of Mine, and does them" to "everyone who hears these sayings of Mine, and does not do them."  The first has the security of a wise person who builds his house on a rock, a solid foundation that does not get shaken by storms, floods, winds, and other natural disasters.  The second is like one who is foolish, and builds a home on sands that shift with rain and flood and wind.  I once found myself in the midst of a very serious earthquake, and I can testify to what happens to homes built on landfill that mostly turned to sand in the shifting, shaking terrain along a coastline.  Jesus' images, as usual, are quite apt, even for modern construction techniques in a known earthquake zone.  Ultimately, what Jesus is saying is borne out throughout the course of our lives.  We might think that one wrong decision or another from time to time won't have much effect.  But decision-making, our patterns of thinking, are built over time.  We tend not necessarily to simply make a bad decision every once in a while, but rather build our lives on patterns.  We go down a road of a way of thinking and choosing, and we don't just stand still, or go backwards and forwards.  We tend to build upon whatever it is we build upon.  We rely on assumptions or decisions of the past to set the pattern, until something prompts us to reconsider, and to turn that thinking around.  This is why Jesus' teachings and sayings are so important, and so profound.  If we are vigilant, and if we recall His words and teachings, we can build our lives on something solid, something -- if one will pardon an oft-used expression -- that civilization, or what we understand of it, is based on.  If we have faith in having compassion for one another, if we have faith and are willing to live that faith in terms of our capacity for building something honestly in our lives, trying to establish righteous relations, then we will find ourselves capable of building up a pattern that leads to a life that gives us what is desirable:  staying away from bad habits, or from taking shortcuts in terms of how we treat others, from not caring about lies or insults in our ways of dealing with others.  Our own integrity becomes essential to us, and a resonance within which we can serve God, a highest good.  We will find that this forms a basis for good and safe choices in terms of what we build with our lives, how we conduct ourselves.  Most of all, I would say that Jesus teachings on prayer, almsgiving, and fasting -- about how God who sees in secret and is in the secret place will reward us openly (see this reading) -- are grounds for eventual outcomes which we can look upon with respect in our lives.  Living His way produces results that we can look back on and describe as things we feel good about, midst whatever tribulation and difficulties we might have through no fault of our own, or even midst our own mistakes we'll inevitably make.  But in Jesus' viewpoint, even those mistakes and even the tribulations become occasions for God's grace, for a learning curve, for prayer and mercy (see, for example, John 9:3; or the healing of one who was possessed by a Legion of demons  and is then sent out as a bearer of good news (Luke 8:38-39).  To hear these sayings and do them is truly to build a good life, despite the problems in our world and the difficulties that may befall us, for this is the way of Christ, and with God we know that all things are possible (Matthew 19:26).  Christ gives us His wisdom; it is the foolish who do not seek to follow it.