But wisdom is justified by her children

 

"But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

 

- Matthew 11:16-24 

 

Yesterday we read that, as the disciples of John the Baptist 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!"   

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying: 'We played the flute for you, and you did not dance; We mourned to you, and you did not lament.' For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus here refers to a game which was played among Jewish children.  Perhaps the words are a singsong that accompanied the game.  The children would divide into two groups; one would pretend to play musical instruments or to sing, and the other group would respond in a manner opposite to what was expected.  So here Jesus draws a parallel to the Jewish leaders who responded in deliberate opposition both to John the Baptist as being too ascetic and to Christ as too liberal in mercy and joy.  When Jesus says that "wisdom is justified by her children," He seems to be referring to the fact that as different as the ministries of John the Baptist and Jesus seem to be, they are both products of holy wisdom, and their spiritual fruits vindicate them.

 

 Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  These are the Galilean cities in which Jesus had done great healings and exorcisms (mighty works) and so they are witness to the holy power at work in His ministry.  My study Bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.

Jesus' reference to the children's game teaches us something about the attitude of the critics of both Jesus' and John the Baptist's ministries.  There are those who simply will find fault because they don't want to hear or receive the message that is being preached.  The criticism is erratic and it doesn't make sense -- and it's also immature and childish.  But as Jesus takes on His own criticism of the cities which have rejected Him and His ministry, the tone becomes more serious.  Because, in fact, they aren't simply rejecting His words and teaching, but the actual works -- the spiritual fruits -- that manifest the truth of who He is and what He has to teach, His word.  As my study Bible says, to have seen Christ's works and rejected Him is far more serious than never to have known Him at all.  At the end of yesterday's reading, Jesus called out, "He who has ears to hear, let him hear!"  Here there is a reflection of an idea that is similar to this, as Jesus is asking for spiritual ears that can hear the spiritual messages brought to the people through the work of the Spirit.  Those who saw His mighty works and still rejected Him haven't got spiritual eyes to see.  They don't understand the power of judgment that is inherent in anything with which God may bless and reveal truth to us.  For to reject such efforts is to reject God, and to reject God is to reject life, and all the blessings that includes for us.  We depend upon God for our being, and all that is true, or good, or beautiful.  What is rejected, then, is that substance that is manifest in the works, the reality of the holy power that  is unchanging, and not simply temporal.  Jesus is not performing magic tricks, or spiritual feats to impress people.  His entire Incarnation in the world is God reaching toward us, bringing salvation for those who can receive it, and truly "see" and "hear" it.  In the first letter to the Corinthians, St. Paul speaks of maturing in a spiritual sense:  "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.  And now abide faith, hope, love, these three; but the greatest of these is love" (1 Corinthians 13:12-13).  He is speaking here about growth in spiritual maturity and understanding, and let us note the metaphors to sight.  His aspiration is for more understanding, to "know just as I also am known" [by God].  This is what Christ asks us for, this spiritual journey, where spiritual sight and hearing are cherished, sought, and known -- as well as the growth toward greater maturity that St. Paul writes about.  Let us especially note the final line.  Where is faith, hope, and love in the self-serving cynicism of the religious leaders?   Love is also known as "charity" in our traditional language of the King James Bible.  Where is the charity in hearts that are so hard they do not even receive the great healings of human beings they have seen?  Let us remember these words and this teaching, for it is our lack of charity and love that blinds us to such great things we are rejecting -- and the depth of loss that creates for us.

 

 

 

But to what shall I liken this generation?

Last Judgment, late 15th cent, Tretyakov Gallery, Moscow

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

 'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

On Saturday we read that, as the John's disciples departed after their question for Jesus, 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!"

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:   'We played the flute for you, and you did not dance; we mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."  Jesus' scenario of the children pictures a game that was played among Jewish children at the time.  They would divide into two groups.  One group would either pretend to play musical instruments (as for those who dance) or singing mourning songs (as for those who lament or wail).  The other group would respond in the opposite or antithetical way than expected.  My study bible says that Jesus draws a parallel to the Jewish leaders, who responded with criticism of John's ministry that he was too ascetic, and to Christ's that He was too liberal in mercy and joy.

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  Jesus chastises the towns which have been witness to His works, or miracles, and failed to have faith.

This is a turning point in Christ's ministry, which we can discern from the events described in today's and other recent readings.  First of all, He has just sent out the Twelve on their first mission, extending the power of His ministry through them and the work that they will do, giving them power to preach and to heal.  Second, John is in prison, and John's disciples have just come from him to Jesus, asking if He is the Coming One, or if they should look for another (see this reading).   Jesus responded to John's disciples by saying that they should tell John about the works He has done, which are signs prophesied to accompany the Messiah -- indicating that He is, indeed, the One whom they have awaited.  Each of those things are both unifying and expanding of Jesus' ministry.  But Jesus then turns to address the apparently fickle crowds under influence of the leadership in Jerusalem.  What He describes is unfair and unjust criticism, deliberately drummed up to savage both the ministries of John and Jesus.  On the one hand it is easy to criticize John for his asceticism, his depth of commitment to radical poverty like the prophets before him, for whom only service to God mattered above all else in life.  But Jesus who sits and feasts even with known sinners (as in this reading) is in for the opposite treatment:  He is far too liberal, as my study bible puts it, in joy and mercy.  Moreover, Jesus lists all the towns in Galilee where He has performed miraculous works of healing, and where He has been rejected in response.  He compares them unfavorably to the Gentile areas of Tyre and Sidon, and even to Sodom, and suggests that in the judgment each will be judged more harshly than these.  The pivot point is Christ Himself, and the power of God at work in Him and with Him, even the kingdom of heaven which accompanies Him and which He seeks to spread in the world through His ministry.  Each of the "mighty works" that He's done is evidence of this presence of God, and yet faith has not followed.  Throughout the Gospels, Jesus will be challenged by the authorities to "prove" that He is the Christ, by producing miracles on demand.  While Jesus' many miracles are attributed to the faith of the one who is healed, or possibly the friends or relatives of the healed person, this does not necessarily result in the faith of those who witness such healings.  And in this we see the wisdom of Jesus, who knows psychologically the true state of human hearts better than anyone else.  He could come into the world and perform every miracle conceivable.  He could do things simply to "prove" He is who He says He is.  But none of that would bring real faith.  Like the demanding religious leaders, it would only encourage what was already the disposition of the heart, whether that was selfishness or a true righteousness.   What He asks of us is a true response to the presence of this Kingdom, whatever form that takes.  Do we respond with love and trust, with reverence?  Is God's love about our entitlement, our demands?  Is it meant to feed selfishness, or to encourage our growth and healing?  Are we disposed to do the work of repentance/change of mind?  Do we even know that there are things we need to work on within ourselves to dwell as fully as possible within His strength and love, and to become more like Him?  His mercy is for the ones who know they have need of a Physician, a healer of body, soul, and spirit.  His joy is for those who truly need it, or rather, who know and deeply feel they need it, and come to terms with a true desire for it.  Let us continue along with Christ's ministry, and understand that everything else really depends upon faith.  That is, trust in Christ.  It all comes down to what we put first.

Wisdom is justified by all her children

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me." 

When the messengers of John had departed, He began to speak 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 are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:

'Behold, I send My messenger before Your face,
Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:

'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not weep.'

"For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children." 

- Luke 7:18-35

Yesterday we read that when He had finished preaching what is known as the Sermon on the Plain, Jesus entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick."  Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  John the Baptist had been imprisoned soon after the Baptism of Jesus (Mark 1:14).  Although John had directed his disciples to follow Christ (John 1:29-31, 35-37), some were still with John.  Although John's own faith was no doubt strengthened by the signs which Christ performed, patristic commentators universally see this particular encounter as a means by which John convinced his remaining disciples that Christ was truly the Coming One.

When the messengers of John had departed, He began to speak 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 are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  My study bible says that although John the Baptist was the greatest prophet, his earthly life and ministry remained in the period of the old covenant.  The new covenant so far surpasses the old that the least in the kingdom is greater than the greatest outside it.  This doesn't imply that John will not be resurrected to the Kingdom, but rather that his life on earth came before something that was far superior.

And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  This is framed by my study bible as a question of the recognition of authority (see yesterday's commentary).  Even the tax collectors recognize the authority in John the Baptist's ministry, but the Pharisees and the lawyers have rejected it.  (See also Matthew 21:23-27).

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another,  saying:  'We played the flute for you, and you did not dance; we mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'"  Jesus uses the example of a children's game of the time.  Children would play this game by gathering into two groups.  One group played musicians, while the other would respond to the kind of music that was "played," either for mourning or dancing.   Here in Christ's example, the children complain that the others refuse to respond appropriately either way.  My study bible suggests that the Pharisees were so rigid in their religion that they were unable to respond and engage the world around them.  Therefore, they reject John as being too mournful and ascetic, and at the same time reject Christ as being too merciful and joyous.

"But wisdom is justified by all her children."  My study bible says that in spite of being rejected by the Pharisees, both John and Christ are justified, not by the opinions of men, but by their children -- that is, those who would come to believe and be faithful.  Augustine writes, "If you ask who those children are, read what is written, 'The sons of wisdom are the church of the just'" (quoting from Sirach 3:1).

What is wisdom?  This is closely linked to questions about true authority, as discussed in yesterday's commentary.  Is wisdom authoritative?  Why is it that these men of great learning, the Pharisees and lawyers, cannot see what is in front of them?  Why is it that they cannot recognize the authority in John the Baptist, who came as an ascetic, teaching people to mourn their sins in preparation for the Christ?  Why can they not see the authority in Jesus, who comes "eating and drinking" as at a wedding feast, a celebration of joy?  Where is wisdom, that we learn to embrace and follow, and find where it leads us?  In the Eastern Tradition, Holy Wisdom is considered an aspect of the Logos, the Lord as Son of God.  The largest Church in Christendom for many centuries was the splendid Hagia Sophia ("Holy Wisdom") of Constantinople.   Holy Wisdom is also closely connected with the Spirit, for as Jesus declares to His disciples at the Last Supper, "When the Spirit of truth comes, He will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you." (see John 16:13-15).   In today's reading, we hear a lot about children and childishness.  Who are the ones who behave like children in the marketplace, demanding one thing or another, and complaining that they do not get it?  Who are the children of Wisdom?  They are those who are capable of recognizing the authority in the ministry of the Baptist, and in the ministry of Christ.  Augustine quotes from Sirach, and the quotation he cites reads in its fullness:  "The sons of wisdom are the church of the just: and their generation, obedience and love."  Let us consider obedience and love from the perspective of Christ.  The unruly children in the marketplace are those demanding their way, complaining that the others do not follow.  But the children of the just are the generation of obedience and love; that is, those who are capable of love and obedience to true wisdom.  How do we as disciples learn this love and obedience?  Do we take seriously the admonitions and commands of Christ to love one another as He has loved us?   Let us remember that His love includes discipline and teaching.  Where is our love of wisdom?  It is rooted in the heart willing to recognize this authority, awake to a sense of discipline that keeps us alert to His prompts by forsaking distractions.  How many of us can pledge ourselves to that life which both He and the Baptist exemplify?

Wisdom is justified by her children

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'

 For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

 In Saturday's reading, we read that after the disciples of John the Baptist departed (they had been sent by John, who was imprisoned, to ask if Jesus is the Coming One, or if they should wait for another - see And blessed is he who is not offended because of Me), 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!"

"But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:    'We played the flute for you, and you did not dance;  We mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus is giving an image of a children's game of the time.  The children would divide into two groups:  one would be a group of pretending to be musicians, and the other was supposed to respond properly to the music mimed.  Playing a flute was meant to evoke music of dance, and the other group of children were meant to respond by dancing.  To "mourn" was to sing songs of mourning, and the other group was expected to properly lament.  Jesus' illustration of complaining children is meant to be an image of people behaving as if "the tail wagged the dog," demanding the "proper" conduct or works of those who bear the Kingdom into the world, in accordance with their own expectations and demands.  My study bible says He's drawing a parallel to the religious leaders who responded wickedly both to the Baptist as being too ascetic, and to Christ as being too liberal in mercy and joy.

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."   My study bible tells us that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  Jesus gives a list of places where His works have been done -- this "breaking in" of the Kingdom into the world.  And what has the response been?

So much depends on how we judge things, how we "see" them.  Jesus compares the "opinion-makers" of His time with petulant children, complaining that they'd ordered up this or that, but that the ones revealing the presence of the Kingdom -- both Jesus and John the Baptist -- fail to fit the bill.  The prophet whom Jesus has called "more than a prophet" (in Saturday's reading), John the Baptist, has preached repentance and preparation for the Messiah via baptism, living an extreme ascetic lifestyle, even dressed in animal skins and eating the food the wilderness provides.  Now he sits imprisoned by Herod Antipas, and he will be beheaded through the desires and machinations of Herod's wife.  But there are complaints about this greatest of all prophets and herald of the coming Kingdom:  he's too ascetic, and too rough, unused to a soft life and filled with the spirit of the prophets before him, particularly Elijah.  Christ's grace comes with a mission and ministry filled with great healing works, and salvation for sinners -- He's sat at table with tax collectors and others -- and it's much too lax, too generous for those who would criticize His lack of overt ascetic practice, the same who found John a little too rough.  But "wisdom is justified by her children."  In the Greek, we read that wisdom is justified by her "works" - another way to think of "reproduction."  In other words, whatever holy expression has come either from John or Jesus is a product of holy wisdom, a feminine word in the Greek, but considered to be that which comes from Logos -- another reflection of Christ, or the Son, Himself.  Just as He is the Kingdom, so is He present in the works that bear the Kingdom so "violently" and startlingly into the world, shaking everything and everyone up -- and giving so much fodder for criticism and rejection.  It's this Kingdom breaking into the world that we must take care to receive with good judgment.  The works of the Kingdom, however different each may appear from another, are all "children of wisdom."   We have a great, long history of works by saints as varied and myriad as there are disciples and believers, each bearing yet more works that are "children of wisdom."  It is the Son Himself who is justified by these children, "good works" of prayer and fruits of holy wisdom, however varied or vast they may seem to be.  This is because every circumstance, every culture, all beings must receive a manifestation of the Kingdom appropriate to the "one thing necessary."  So much depends on whether we can receive what wisdom brings to us, demanding that we accommodate it and not the other way around.  This Kingdom breaking through into the world is not for those who wish it conform to the commonplace and expected, but for those who are ready to expand, even to be shaken out of the old.  This means that what we know from the past is good, but what Christ reveals is better.  In Revelation, the One seated on the throne calls us to attention, commanding and declaring, "Behold!  I am always making all things new" (my italics), in the real sense of the original Greek.  We're the ones who need to embrace holy wisdom.  Wherever the Kingdom is, such will always be its works and effects for us, and our lives -- the spiritual fruits of holy wisdom.