If your right eye causes you to sin, pluck it out and cast it from you

 

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is ore profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

 

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery. 

 

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither  by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one.

 

- Matthew 5:27-37 

 

 We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's lectionary reading, Jesus taught the disciples, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

"You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible explains that the issue here is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Lust is related to covetousness.   It explains that sin does not come out of nature, but out of the distortion of nature for self-indulgence.  Moreover, thoughts that enter the mind involuntarily are not sins, but temptations.  They become sins only when they are held and entertained. 

 

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible explains that this imagery is not to be taken literally, but it refers to decisive action to avoid sin and to continue in purity.  Jesus will repeat these admonitions in Matthew 18:8, within the context of a teaching on discipline in the Church, and avoidance of abuse.  My study Bible comments that this action also refers to harmful relationships which must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  

 

 "Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in Christ's time, my study Bible says, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and emphasizes the eternal nature of marriage.  The possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  My study Bible adds that in the Orthodox Church, divorce is recognized as a serious sin; however, the Church allows divorce and a second marriage as a concession to human weakness and as a corrective measure of compassion when a marriage has been broken.  A third marriage is permitted under specific, limited circumstances.  In the early Church, reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, but in all cases acknowledging the spiritual tragedy of such a circumstance.  

 

 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither  by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  My study Bible comments on these verses that trust cannot be secured by swearing an oath by things that are not in a human being's possession anyway, but only by simple integrity.  

 

In our reading from Wednesday, Jesus taught, "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."  In yesterday's reading, He began with the statute against murder, and expanded upon His meaning regarding exceeding the righteousness of the scribes and Pharisees.  He gave instructions regarding anger without a cause, and incitement such as insults to others.  In today's reading, Jesus expands first of all on the statute against adultery in the Mosaic Law, and begins to teach us what it means with regard to this to exceed the righteousness of the scribes and Pharisees.  It's not adequate, in His gospel, simply to outwardly obey commandments in a legal sense.  Jesus goes more deeply into our psyches, into the start of adulterous behavior and thinking.  Notice that He is speaking to men here, as well as when He directs His teachings about divorce and oaths.  In Christ's society, men were the main actors, so to speak, who could initiate and obtain divorce, make decisions for families, take action against an opponent.  In the context of lust, which we understand to mean a kind of selfishness or covetousness, Jesus speaks of cutting off what may seem to us like an integral part of ourselves and who we are, learning to deal with passions and impulses, and not simply outward obedience.  It's in this context that He teaches, "If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  If we examine this teaching closely, we come to understand that Jesus is speaking of desires and impulses that lead to harmful action, those things that hurt community, social and personal life, even crime.  A "right eye" may gaze at what doesn't belong to oneself, with greed, envy, or an impulse to take what's not yours.  A "right hand" reaches out to grasp something not lawful, or to hit or strike another, to reach for a weapon, to take hold of a person who's someone else's spouse.  Jesus is, of course, not speaking literally of amputation, but giving a figurative example from medicine as it was commonly known at the time, when a diseased eye or hand perhaps needed to be amputated in order to stop disease or infection from spreading to save the life of a patient.  In this way Jesus speaks figuratively of our psyches, our souls and spirits, the inward body of our psychological makeup.  As noted above, He will repeat this same teaching and figurative illustration when He warns His apostles about abuses and scandals endangering the "little ones" in His future Church (see Matthew 18:6-9).  Jesus teaches us to exceed the righteousness of the scribes and Pharisees through our own potential for change and self-mastery, to give up habits and impulses that seem to be so integral to ourselves that their difficulty to cast off may feel like an amputation of a precious part of our body.  But Christ calls us all to a kind of discernment and decisive strength to cast off what we don't need in order to save our souls.  

 

 

 

 

 

 

 

 

 

 

 

But whoever causes these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea

 

 "But whoever causes these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched - where 

'Their worm does not die,

And the fire is not quenched.'

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 

'Their worm does not die,

And the fire is not quenched.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where

'Their worm does not die,

And the fire is not quenched.'

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 

- Mark 9:42-50 

 

Yesterday we read that Jesus and the disciples passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him. Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

 

  "But whoever causes these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  It's important to remember that in the present context Jesus is speaking to these apostles who will become the leaders of His Church, as now He is beginning to move toward Jerusalem and His final confrontation with the religious leaders which will result in His Passion.  My study Bible comments that little ones include all who have childlike humility and simplicity; in other words, all who are poor in spirit.  Let us understand also that these words are a continuation of His teachings in yesterday's reading, above, in which He spoke to the disciples of true greatness as service and humility, and the importance of how they will receive the "little ones" in the Church, even little children.

 

 "If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched - where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'"  My study Bible calls this repeated reference to mutilation an illustration of decisive action to avoid sin.  Christ is not advocating literal amputation here.  He is speaking of the utmost caution He can muster for preventing abuses of the "little ones" in the Church.  A hand can reach out to strike, or to take what does not belong to it.  A foot may trespass over important boundary lines, or kick someone who is down.  An eye looks with envy, or with malice, or with covetousness of any kind.  There are many more ways we can look at these metaphors, but it is important to note that in all cases He is warning against buses and against scandalizing the little ones in the Church through abuses of power of various types.  The repeated warning of the possibility of going "to hell, into the fire that shall never be quenched - where Their worm does not die, and the fire is not quenched'" is a warning they -- nor we who descend from them in the Church -- can forget through its vividness and repetition.  Jesus takes these words from the prophesy of Isaiah; see Isaiah 66:22-24.

 

 "For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."  My study Bible explains that to be seasoned with fire means being tested in order to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  The image comes from tests of purification for metals such as gold, in which impurities would burn away through fire.  In saying that every sacrifice will be seasoned with salt, Jesus quotes from Leviticus 2:13.  There, salt stands for the remembrance of God's covenant with God's people.  

 

Jesus uses the image of salt, in the final verse in today's reading, to remind these disciples of covenant and loyalty.  To have salt in ourselves as Christ's disciples means to be loyal; to be loyal to Him first of all and His commandments, but in so doing we are loyal to one another through these teachings regarding how we treat one another in the Church.  In particular, of course, He stresses the most extreme caution against the abuse of power against "little ones," that is,  humble people in the Church.  If we understand the social structures of groups, then we are to perceive that a "little one," or one who is humble, can be anybody given a particular power dynamic.  In our schools and online, we have in the modern world repeatedly heard about precautions against bullying.  This is nothing new to our world, and yet we seem to be taken aback by its rampant use among social cultures in many forms.  But Christ's warnings go to steps far deeper and more potent than a modern social construct or admonition, for He is speaking of spiritual peril to those who are His disciples.  Abuse of power in His Church against the little ones takes on such a shape as to be worthy of a worse fate than if "a millstone were hung around his neck, and he were thrown into the sea." At Christ's time, a millstone was a large circular stone used to grind down grain.  Driven by animal or human labor; they weighed hundreds of pounds.  This seemingly impossible fate described by Christ means simply certain death; He terms it to be, in fact, "worse."  Then there is the repeated warning of hell fire, in a vivid repetition of the words from Isaiah's prophecy, in which the Lord, now victorious over all things in the ultimate fulfillment of the purposes of God, looks upon those who refused His word and transgressed against Him.   The description is one not simply of eternal torment in some physical sense, but in a spiritual one, in which the shame of an entire created order plays a part in their final state.  It's doubtful there could be any more direly descriptive warnings than these that Christ gives to His disciples and future leaders of His Church, and all because they were arguing over who would be the greatest in the kingdom they imagine is coming.  So let us take Him as seriously as His words teach us He is, and regard our own conduct in living our faith, in the life of our Church.  It's all too easy to forget His teachings when power plays a role, when human beings are tempted to take shortcuts to the Kingdom.  My study Bible adds a final caveat to Christ's words about cutting off a hand or foot or losing an eye being preferable to such destruction.   It notes that these words, besides indicating a sharp need to curb our own harmful impulses, also apply to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  Therefore we look to ourselves and our lives, for He speaks to all of us, each of us, and not simply those who would lead in the Church.  His words reach down into our own hearts, the places others can't see, but have meaning for all.

 

 

 

Let your "Yes" be "Yes," and your "No," "No." For whatever is more than these is from the evil one

 

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right eye causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.  

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

 

- Matthew 5:27–37 

 

This week we are reading through the Sermon on the Mount, in preparation for Lent, which begins next week.  Yesterday we read that Jesus taught, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

"You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  The issue here, my study Bible tells us, is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Sin does not come out of nature, it says, but out of the distortion of nature for self-indulgence.  When thoughts enter our mind involuntarily, those are not sins.  They are temptations.  They only become sins if they are held, built up, entertained.

 

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right eye causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Of course, Jesus is speaking figuratively here.  He is using these images to teach us how important it is to take decisive action to avoid sin and continue in purity.  Notice He speaks of the right eye and right hand; these would be even our "favored" parts of ourselves, the things we most depend upon.  Even these, Jesus says, can be deadly to us.  If we consider these images, we'll note that an eye can gaze with an improper covetousness on things that it shouldn't, a hand can reach out to take what doesn't belong to us.  

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, my study Bible comments, and because of the misuse of divorce in Christ's time, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and emphasizes the eternal nature of marriage.  That Jesus mentions the possibility of divorce due to sexual immorality is a teaching that shows us that marriage -- like other relationships -- can be destroyed by sin.  

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."   My study Bible comments that trust cannot be secured by swearing an oath by things that are not in a person's possession anyway, but only by simple integrity. 

If we continue our thoughts from yesterday's reading, we can start with the last part of today's Gospel passage, in which Jesus teaches us to let our "Yes" be "Yes" and our "No," "No."  Once again, in preparation for Lent, we might take these words of Christ to suggest an important practice of economy with our words.  What do our words mean?  How do we use them?  If we want to take a closer look at Christ's words about swearing oaths we have only to look at the story of the death of John the Baptist (see Matthew 14:1-12).  Essentially, in that story, although the King understood John the Baptist to be a holy man, and although he felt very badly, it was because of an oath he swore in front of his nobles and "great men" of his kingdom -- and the rash sway of his own emotions by the dancing of his queen's daughter -- he gave the orders to behead John the Baptist and present his severed head in a grotesque display of heedless and vicious excess.  In that case, Herod's swearing before the "grand" people of his court, and his own vainglory involved in doing so, complicates this story.  But it also adds to our understanding about why we do best to stick to humility in economizing with our words.  We don't need to make vain proclamations about what we think or believe, and we don't need to make them public or excessively vehement.  For to do so is to step into a trap of vainglory, and to risk being unable to step down from such a place when it's necessary.   The humility of using only our necessary words to make a point, to defend ourselves, or to make a public statement is something that will stand us in good stead, help us to learn how to use our language well, and keep us in a safe and good path that our Lord asks of us.  So, while we think about abstaining during Lent, and risking temptations, let's add this precaution to our own use of language, and help ourselves to become more thoughtful and precise in so doing.  In an age where vehement language and excessive swearing is the stuff of internet memes and viral videos, let us consider what it is to be the opposite:  to learn how to use language with richness and real aptitude.  Perhaps we will become more distinguished in our capacity for expression by doing so, in imitation of the integrity of our Lord.

 

 

 

 

Have salt in yourselves, and have peace with one another

 

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where

'Their worm does not die,

And the fire is not quenched.'

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where

'Their worm does not die,

And the fire is not quenched.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 

'Their worm does not die,

And the fire is not quenched.' 

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 

- Mark 9:42–50 

 

Yesterday we read that Jesus and the disciples passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him. Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."  

 

  "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  This dialogue is a continuation from yesterday's reading, in which Christ spoke to the disciples about what it means to be great (see above).  In yesterday's reading, He took a little child, and taught, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Here, He continues His discussion of what it means to be a leader in His Church, and the treatment of the "little ones."  My study Bible comments that "little ones" include all who have childlike humility and simplicity, all who are poor in spirit.  These are the faithful who will come into the Church, and need their guidance, protection, teaching, and care.  Here He begins His warnings to those who would commit abuse or harm, violating their positions of trust and power, causing the little ones who believe in Him to stumble.

 

 

"If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where  'Their worm does not die, and the fire is not quenched.'"  Here Jesus quotes three times from Isaiah 66:24.  Here Jesus warns strictly of the importance of avoiding sin, and doing whatever we can to do so.  My study Bible comments that the reference to mutilation is an illustration of decisive action to avoid sin -- this also refers to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  Jesus speaks symbolically but vividly, to make the strongest point He can regarding what sin does to us.  Let us consider that a foot can trespass over boundaries where it should not go; a hand can reach out to hit or to grab in covetousness; an eye may look with greed or envy or lust where it should not.  Let us keep in mind these warnings are the strongest for those in positions of authority and stewardship in His Church, and their treatment of the "little ones" who come to them in trust.  See also Matthew 5:29 in the Sermon on the Mount.

 

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."   Jesus draws these images from various forms of sacrifice.  To be seasoned with fire, my study Bible comments, means to be tested to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  In saying every sacrifice will be seasoned with salt, my study Bible says, Jesus quotes from Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people.  Jesus also uses these words about salt losing its flavor in the Sermon on the Mount (Matthew 5:13).  Salt had a meaning of binding people together in loyalty; it's also a symbol of our binding in covenant with God.  Therefore in loyalty to  Christ's teachings and covenant, we may have peace with one another. 

In our loyalty to God we are to adhere to Christ's teachings.  In particular, these teachings in today's reading on how we treat one another, and in particular about the use of power -- and the virtues of service -- become core values of how we are supposed to live our lives as faithful, and in community.  Christ's deepest, gravest warnings come to His disciples who will be leaders in His Church, and they are all about how power is used, and in particular the treatment of the "little ones," those without power or clout, with little social status.  As representatives of God's Kingdom, they must take these words to heart, and so must we.  This is a part of our covenant with Christ, the salt He asks us so vividly to retain as the flavor of His Church, His people in the world.  This strong sense of consideration is a powerful incentive for mindful care.  If, as Jesus taught in the reading from yesterday (see above), we're to see Christ in even the little ones we receive in the Church, then we must consider what kind of careful behavior that alerts us to bring to our relationships and community.  How is it we receive the people who are seemingly the least important?  As my study Bible commented in today's reading, the "little ones" aren't simply children.  This term indicates all those of lesser stature or status, the ones who come to Christ in faith and need teaching, leadership, community -- for all of these things contribute to our formation as followers of Christ and faithful.  So let us take Jesus' dire warnings -- thrice repeated for emphasis -- to heart, and learn what it means to be a part of this living kingdom of God He asks us to bear into the world, and among ourselves.  For we are the salt He asks us to be, and that is the flavor of life abundantly.

 

 

 

See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, "Blessed is He who comes in the name of the LORD!'"

 

 "Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men's bones and all uncleanness.  Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.  Woe to you, scribes and Pharisees, hypocrites!  Because you build the tombs of the prophets and adorn the monuments of the righteous, and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.'  Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets.  Fill up, then, the measure of your father's guilt.  Serpents, brood of vipers!  How can you escape the condemnation of hell?  Therefore, indeed, I send you prophets, wise men, and scribes:  some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.  Assuredly, I say to you, all these things will come upon this generation.

"O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!  How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!  See!  Your house is left to you desolate; for I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!'"

 

- Matthew 23:27-39 

 

We are currently reading Jesus' final public sermon, which makes up St. Matthew's chapter 23.  It is Christ's grand critique of the scribes and Pharisees, and their hypocritical practices.  In yesterday's reading, Jesus said, "But woe to you, scribes and Pharisees, hypocrites!  For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.  Woe to you, scribes and Pharisees, hypocrites!  For you devour widows' houses, and for a pretense make long prayers.  Therefore you will receive greater condemnation.  Woe to you, scribes and Pharisees, hypocrites!  For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves.  Woe to you, blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.'  Fools and blind!  For which is greater, the gold or the temple that sanctifies the gold?  And, 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.'  Fools and blind!  For which is greater, the gift or the altar that sanctifies the gift?  Therefore he who swears by the altar, swears by it and by all things on it.  He who swears by the temple, swears by it and by Him who dwells on it.  And he who swears by heaven, swears by the throne of God and by Him who sits on it.  Woe to you, scribes and Pharisees, hypocrites!  For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law:  justice and mercy and faith.  These you ought to have done, without leaving the others undone.  Blind guides, who strain out a gnat and swallow a camel!  Woe to you, scribes and Pharisees, hypocrites!  For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence.  Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also."

 

"Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men's bones and all uncleanness.  Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.  Woe to you, scribes and Pharisees, hypocrites!  Because you build the tombs of the prophets and adorn the monuments of the righteous, and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.'  Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets."  Once again, as in the "woes" listed in yesterday's reading, Jesus continues to elaborate regarding the false practices of the Pharisees and scribes.  He condemns not the what was given from Moses, nor the authority from God ("The scribes and the Pharisees sit in Moses' seat" - see Monday's reading).  Rather, Jesus is criticizing their personal, hypocritical behavior, which undermines what has been given by God, scandalizes the public, and as He said in yesterday's reading (above), renders their proselytes "twice as much a son of hell as yourselves."  Jesus has taught His disciples to do what they say (for their teachings come from God), but not what they do.  In yesterday's reading, Jesus focused -- as He has so often in His own teachings to His disciples -- on the inner life of these people.  He taught, "Woe to you, scribes and Pharisees, hypocrites!  For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence.  Blind Pharisee, first cleanse the inside of the cup and dish, that the outside of them may be clean also."  In today's reading, He continues this train of thought, saying that they are like "whitewashed tombs," meaning that this whitewash covers up their inner and private lives, where they are full of death and "all uncleanness."  They outwardly appear righteous to men (as "all their works they do to be seen by men"), but inside they are full of hypocrisy and lawlessness. Moreover, here Christ declares that these religious leaders are truly the spiritual children of those who killed the prophets sent in Israel's past.  They are hypocrites in that they build the tombs of the prophets and adorn the monuments of the righteous, but in their practice they follow in the footsteps of their spiritual fathers who murdered the prophets.  Jesus goes so far as to tell them they are witnesses against themselves that they are the same. 

 

"Fill up, then, the measure of your father's guilt.  Serpents, brood of vipers!  How can you escape the condemnation of hell?  Therefore, indeed, I send you prophets, wise men, and scribes:  some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.  Assuredly, I say to you, all these things will come upon this generation."   Jesus is here not simply equating the scribes and Pharisees' behavior with those who killed the prophets of the past, but saying that these leaders will inherit the measure of their fathers' guilt.  He prophesies that they will continue to do so with the prophets, wise men, and scribes which He will send, and He prophesies also that they will scourge and prosecute His followers of the future -- "that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.  Assuredly, I say to you, all these things will come upon this generation."  My study Bible comments that in some patristic teachings this Zechariah is identified as the prophet at the time of Joash the king (2 Chronicles 24:20-22), while others say it's a reference to the father of St. John the Baptist.  According to tradition, Zechariah the father of St. John the Baptist was also murdered in the temple.  

"O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!  How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!  See!  Your house is left to you desolate; for I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!'"  My study Bible comments here that God's deepest desire is the reconciliation of God's people, but most do not want God.  The desolate house, it says, refers both to the temple and to the nation itself, as "house" can be used to mean "family" or "tribe" (see Psalms 115:12, 135:19).  Both the temple and the nation, it notes, will be without God's presence once Christ departs. 

Here Jesus makes it clear that He believes there is no turning back for this generation of religious leaders, and in our following reading from chapter 24, He will make it clear that the destruction that results from the measure of guilt He names above will also have extraordinary consequences reaching into the future.  In fact, Christ's exposition on "end times" will be tied to the destruction that will come in Jerusalem to which He alludes at the end of today's reading.  But here, even in light of Jesus' prophesy of destruction to come ("See! Your house is left to you desolate"), it is worth revisiting the commentary of my study Bible on the verses we read yesterday.  In the Church we have inherited many ancient practices from the earliest Christians such as tithing (which Christ mentioned in yesterday's reading in connection with the scribes and Pharisees), sacred vessels, and holy rites.  As my study Bible put it, "These practices can be expressions of deep faith, lead a person to deeper commitment to God, and safeguard our life in Christ, or they can be observed without ever taking them to heart and lead to condemnation."  So, taking this commentary once again together with Christ's even stronger words in today's reading, in which He not only condemns but also expresses the consequences to come into the future, we need to understand that we could be, in effect, those whose fate in some sense follows the fate of the scribes and Pharisees.  If we also devolve into the kinds of hypocrisy that are possible for us -- through corruption, abuse of power, a lack of real faith, and a foundational shift toward the practice of doing nominally "good things" only for the sake of appearances -- then we also may find ourselves in the same place as the scribes and Pharisees of Christ's time.  Sincere faith is as important today (and perhaps even more important today) as it ever was at any time.  We live in a world of tremendously powerful weapons and economies, of great wealth and power side by side with those of small countries whose fates may be sealed tomorrow by the corrupt and powerful.  Our technology is capable of all kinds of things unimaginable a few decades ago.  The powerful nations of the world operate on a global scale unavailable to even the Roman Empire of Christ's time or any other later empire.  Therefore, when we read these passages in our Bible, we do ourselves a great disservice if we do not take them all to heart and apply them to ourselves today.  For we can't forget, also, that regardless of what we see, or the common belief that material appearance is all there is to life, that we as faithful must take the teaching seriously that we live as part of a creation of things both seen and unseen.  The spiritual reality we neglect today has consequences for us tomorrow; and, just like the people whom Jesus names who could not consider anything beyond their own material power for their own gain, we can't necessarily predict what those consequences are.  Regardless of material capability, or technology, or vast wealth, it remains an illusion to believe that everything can be controlled absolutely by the human will.  And we lose tremendously, as indeed did the rulers in Jerusalem, when we forget St. Paul's teaching, "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).  The only way to continue that true spiritual struggle is by putting on "the whole armor of God."  St. Paul writes, "Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints" (Ephesians 6:14-18).  For when we stop the true practice of our faith, the world is left open to such influences whose reflection we see in great injustices, mass violence and murder, corruption and inhumane exploitation such as we might not even be able to consider.  In St. Luke's Gospel, Jesus teaches a parable that "men [people] always ought to pray and not lose heart."  But He asks, "Nevertheless, when the Son of Man comes, will He really find faith on the earth?" (see Luke 18:1-8).  Whatever else we may do to try to address the problems we see and experience in our world, it is ultimately the power of prayer that Jesus emphasizes as necessary and powerful.  The only way we make such prayer effective is by remembering His words condemning hypocrisy and corruption, living and doing only to be "seen" by others while our private and internal lives reveal death.  Christ speaks so that we may be aware of such mistakes, but how blind may we become when we dismiss them and the possibility that our own "house" may be left desolate thereby?  So much may depend upon how seriously we take His words to these men, and apply them to ourselves.  

But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one

 

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.  

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

 

- Matthew 5:27-37 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).   Yesterday we read that Jesus taught, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible comments that the issue here is not the God-given mutual attraction of men and women, but rather the selfish promptings of lust.  It notes that sin does not come out of nature, but rather out of the distortion of nature for self-indulgence.  It's very essential to remember that thoughts that enter the mind involuntarily are not sins, but they are temptations.  They become sins only when they are held and entertained.  

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  This is not meant literally, but Christ rather refers to decisive action needed to save -- as in a necessary amputation because of spreading infection or disease.  Jesus is likening our need to take decisive action to avoid sin and continue in purity to such medical emergencies.

 "Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  My study Bible notes that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce at that time, Jesus makes repeated condemnations of divorce (see also Matthew 19:8-9).  His emphasis is on the eternal nature of marriage.  My study Bible adds that the possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  In the Orthodox Church, it explains, divorce is discouraged but allowed as well as second marriage which is seen as a concession to human weakness and a corrective measure of compassion when a marriage has been broken. 

 

 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  My study Bible comments that trust cannot be secured by swearing an oath by things that are not in the possession of human beings to begin with -- but only through simple integrity.

In a modern (perhaps Western) context, we often hear swearing but not necessarily in the serious context of an oath.  So frequently in expressions of this kind, words in a modern context seem almost to lose their meaning.  But here Jesus speaks even of the seriousness of taking an oath.  What that indicates to us, first of all, is the seriousness of the language that we use.  As remarked upon in yesterday's reading, Jesus gives us a sense of how powerful our words are, but not in the ways that we necessarily think so.  Most importantly, our words and our use of words reflect back upon us, and will be significant in the time of judgment.  Our words make an impact within and among our relationships, communities, families.  But perhaps even more significantly, our words also have an impact upon the state of our souls, where we sit with God, and who we are in the world.  My study Bible comments that for Christ, it is integrity that is of the highest value, a quality that is at once precious, and seemingly devalued in modern life.  Christ's teaching, "But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one" makes this explicitly clear to us.  Speaking about divorce can be also taken in this context, for marriage is a covenant, a kind of oath.  We give our word of faithfulness.  So let us first consider the importance of integrity in this context.  Marriage is not easy, and it demands mutual sacrifices of us.  It asks us to place the marriage itself in higher importance to oneself as an individual.  These things take commitment, flexibility, creativity, and an understanding of how exactly both sacrifice and even suffering are part of life.  The integrity which Christ describes He showed throughout His own life, and in so doing, teaches us how we need to meet our own suffering, responsibilities, and even the joys of life as well.  

Assuredly, I say to you, you will by no means get out of there till you have paid the last penny

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21-26 

 

We are currently reading through the Sermon on the Mount.  In yesterday's reading, Jesus taught,  "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 

  "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  My study Bible comments here that the repeated formula but I say to you is a statement of total, divine authority (Matthew 7:29).  As the Creator of humankind and the Author of the Law, Christ can speak with this authority.  It's also important to note that while there is anger which is not sinful (Psalm 4:4; Mark 3:5), Jesus is forbidding sinful anger -- which He identifies here with murder.  The council is the supreme legal body among the Jews.  Hell is "Gehenna" in the Greek.  In Jewish history, Gehenna (which is the valley of Hinnom) became a place of forbidden religious practices linked to demons (2 Chronicles 28:3; Jeremiah 32:35).  My study Bible explains that King Josiah had put an end to these practices (2 Kings 23:10).  But by Christ's time, this valley had become a garbage dump, which smoldered ceaselessly.  Because of such associations, Gehenna thereby acquired the connotation of eternal punishment in the afterlife.  Hell/Gehenna, my study Bible says, is the final condition of sinners who resist God's grace.

 

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  My study Bible describes peace with other believers as a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" at the beginning of the Eucharistic prayer is a sign of reconciliation and forgiveness, which prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  

 

 "Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."   In St. Luke's Gospel, this teaching is placed in the context of the end of the age (Luke 12:57-59).  Here it is placed in the context of reconciliation surrounding the Liturgy.  My study Bible says that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).  

Once again we must observe that Jesus, in His role as the One who is the fulfillment of the Law and the Prophets, is focused on a proper way to build and maintain community.  That is, the community of the people of God.  Here, He expounds on anger and its effects.  Note that He says that "whoever is angry with his brother without a cause shall be in danger of the judgment."   The "without a cause" is certainly something we can understand as unjust and mistaken.  But let us see the other examples Jesus gives.  Raca! is an insult that seems to demean a person as worthless.  According to Easton's Bible Dictionary, it's derived from a word meaning "to spit," an expression of contempt.  Such types of name-calling strip others of their dignity, reducing them to something less than fully human.  If we think about going to court over something like that, it reminds us of slander, or defamation.  It is a way to take away honor or standing.  The word translated as Fool! in modern Greek means infant, but it seems that at the time the Gospel was written it indicated being not fully formed in the sense of witless, brainless, even without spiritual or moral understanding.  So it's another step in terms of demeaning someone, reducing them to something less than human, even something detrimental to society.  It's a way to create scapegoats.  What we need to think about in each of these cases are the uses of such language upon others and what they often lead to or excuse in terms of violence.  Even for mass violence, such as genocide, detrimental terms become a means whereby murder is justified, even wholesale deprivation of nominal or normal social rights.  The effects of such types of anger, cavalierly encouraged or entered into, are disparaging to relationship, community, family -- a sinful way to destroy relationships on any level.   I have witnessed relationships destroyed, even to multi-generations, through irresponsible anger.  Consider our command to love neighbor, and what such types of anger do to destroy relationships which God establishes, and particularly, for example in a marriage.  Here Jesus describes the recipient of such sinful anger as a "brother."  Unchecked, and freely indulged in as a passion, anger becomes extremely toxic, and leading to destructive consequences, such as murder or other forms of harm.  This is where the historical church understands unchecked indulgence in passions, and the Lenten practice of fasting to develop discipline to deal with such temptations.  So here is where we have Jesus' equation of anger with murder, and all too often we can witness these effects of anger too-freely given and expressed.  Demeaning and degrading, harming those who are abused by it, and causing even emotional or spiritual harm that can burden a person for a lifetime, leaving scars that wound on levels even if one doesn't see them.  Moreover, its victims may also return that anger in destructive, over-the-top ways and endanger their own salvation.  As such, we all need to check our anger, be responsible for it, deal with our passions; and the practice of the penitential Psalm 51 used to help us be aware of our own capacity for sin.  On a universal scale, we see emotions like anger stoked, hyped up through propaganda and media, denying justice for "some" who are the exceptional "morons," or "stupid fools" or treated with loathsome contempt.  It is a way to create scapegoats, on a personal level and on even an international level.  Unjust anger, anger without a cause, is used to manipulate warfare and oppression.  Jesus is cognizant of all of this, and teaches us that we are responsible for every idle word.  For the cosmic court of justice is never out, and always lies at the ends of our journeys, where the one whom we chose unjustly to make an adversary "may deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  Today we have at our disposal a previously unheard-of capacity to make others pay (in a worldly material sense) out of our anger, or envy, or desire on a colossal scale.  Perhaps we would be wiser to remember Christ's words. 

If they have called the master of the house Beelzebub, how much more will they call those of his household! Therefore do not fear them

 

 "A disciple is not above his teacher, nor a servant above his master.  It is enough for a disciple that he be like his teacher, and a servant like his master.  If they have called the master of the house Beelzebub, how much more will they call those of his household!  Therefore do not fear them.  For there is nothing covered that will not be revealed and hidden that will not be known. 

"Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.  And do not fear those who kill the body but cannot kill the soul.  But rather fear Him who is able to destroy both soul and body in hell.  Are not two sparrows sold for a copper coin?  And not one of them falls to the ground apart from your Father's will.  But the very hairs of your head are all numbered.  Do not fear therefore; you are of more value than many sparrows.  Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.  But whoever denies Me before men, him I will also deny before My Father who is in heaven."

 

- Matthew 10:24-33 

 

In our current reading, Jesus is preparing the Twelve for their first apostolic mission, before He sends them out (see this reading).  Yesterday, Jesus taught them, "Behold, I send you out as sheep in the midst of wolves.  Therefore be wise as serpents and harmless as doves.  But beware of men, for they will deliver you up to councils and scourge you in their synagogues.  You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.  But when they deliver you up, do not worry about how or what you should speak.  For it will be given to you in that hour what you should speak; for it is not you who speak, but the Spirit of your Father who speaks in you.  Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.  And you will be hated by all for My name's sake.  But he who endures to the end will be saved.  When they persecute you in this city, flee to another.  For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes."

 

 "A disciple is not above his teacher, nor a servant above his master.  It is enough for a disciple that he be like his teacher, and a servant like his master.  If they have called the master of the house Beelzebub, how much more will they call those of his household!  Therefore do not fear them.  For there is nothing covered that will not be revealed and hidden that will not be known."  Jesus is teaching His disciples not to fear those who will persecute them (see yesterday's reading, above, for His warnings about persecutions to come).  

 

 "Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.  And do not fear those who kill the body but cannot kill the soul.  But rather fear Him who is able to destroy both soul and body in hell.  Are not two sparrows sold for a copper coin?  And not one of them falls to the ground apart from your Father's will.  But the very hairs of your head are all numbered.  Do not fear therefore; you are of more value than many sparrows.  Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.  But whoever denies Me before men, him I will also deny before My Father who is in heaven."   In today's reading, Jesus repeats the messages do not fear three times altogether.  My study Bible says that He does so in order to embolden the witness of the gospel in the face of adversity.  Christian believers, then and today, it says, must neither be intimidated by persecution nor fail in their mission to preach.  Moreover, that there is no need to fear the killing of the soul shows the immortality of the human soul, which is ours by grace.  Fear Him is a command to fear God (Proverbs 9:10; Luke 1:50, 23:40; Acts 10:2; Colossians 3:22; 1 Peter 2:17).  Only God has the power to judge the soul, a power invoked here as Jesus speaks of His own confession "before My Father."  My study Bible comments that Christians are instructed to resist the devil (James 4:7), but not to fear him.  Hell is literally "Gehenna."  In Jewish history, my study Bible explains, Gehenna (the Valley of Hinnom) became a place of forbidden religious practices (2 Chronicles 28:3; Jeremiah 32:35).  King Josiah put an end to those practices (2 Kings 23:10).  By the time of Christ, the valley had become a garbage dump that smoldered constantly.  Because of these associations, it notes, Gehenna acquired the connotation of eternal punishment in the afterlife.

Jesus teaches His disciples to fear God more than they would fear those who will be hostile to them.  This remains true now for us as much as it was then, and it would seem to be just as difficult for us to be mindful of such priorities.  But Christ is not inviting His disciples to court danger nor even to become involved with those who will seek to persecute them for His name's sake.  What He is emphasizing here, on the contrary, is a question of what priority they will serve in life.  Far more important to remember God, to keep in mind the essential value of the soul, than to consider temporal or worldly fears outweigh that in importance.  If we might put the question another way, it seems that we can ask ourselves what ranks in order of importance as to where our loyalty lies.  Do we respect, honor, and fear the people who would reject Christ and persecute His followers, or is it God who commands our respect, honor, and even fear -- fear in the sense that it is God who is the stronger, better power, and fear in the sense that it is God who is the Creator of all.  For that invites us to ask the question, what do we lose if we lose our relationship with God?  What do we lose if we are not in good order, or right relatedness to the One who lays the foundations of existence?  In that case, we have to fear not only the loss of our own priceless soul, but to fear an existence which is out of order with the cosmos itself, and far away and detached from God who is love and the root of love.  What would the qualities of our lives be like then, should we honor instead those who seek to persecute the ones who love Christ?  To what would we be bowing?  What would the qualities of our lives be like then?  It is an important question to answer, for to honor that fear of those who would persecute Christ is to honor a spirit of anti-Christ in some sense.  It is to give ourselves up to the fortune of the moment, the ire of those who hate, the worldly power of those whose practice is a kind of rage.  For us as Christians, it is important to draw this line -- an understanding that our worldly fears are not to be placed in significance above our love of God and Christ, for to do so is to dishonor the latter.  Christ asks His disciples to be exceptionally prudent:  to be wise as serpents and harmless as doves.  We are not to entertain danger nor to approach the realities of persecution with anything but awareness, shrewdness, and peace on our part.  Nonetheless, in whatever tribulation comes, we are prepared with devotion and an understanding of the sanctity of the soul and its precious value.  For in that understanding comes our highest loyalty. We must understand "fear" in this context as a kind of respect for enormous and unknown, unlimited power; in this sense, to fear God is wisdom (Proverbs 9:10).  To fear the persecutors pales in comparison, for to God our worth is also precious.  Let us weigh what is more precious to us, and where our values ultimately are to be found.

 

 

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.   First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21-26 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  On Saturday we read that Jesus taught, "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.   

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  At this stage of the Sermon on the Mount, Jesus will repeat the formula "but I say to you..." My study Bible says that this repeated formula is a statement of total, divine authority (Matthew 7:29).  As the Creator of human beings, and also the Author of the Law, Christ can speak with this authority.  As there is a type of anger that is not sinful (Psalms 4:4; Mark 3:5), here Jesus is forbidding sinful anger, and identifies it with murder.  The council is the supreme legal body among the Jews.  Hell is translated from the Greek rendered Gehenna (γέενναν); which is itself a transliteration of the Hebrew term, Gêhinnōm, meaning "the valley of Hinnom."  (See also Matthew 10:28.)  This term is also also referred to as the "lake of fire" in Revelation.   It is the final condition of sinners who resist God's grace.  

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.   First be reconciled to your brother, and then come and offer your gift."  My study Bible comments here that peace with other believers is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, which prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  

 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study Bible notes that Luke places this particular teaching in the context of the end of the age (Luke 12:57-59).  Here in Matthew's Gospel it is in the context of reconciliation surrounding the Liturgy.  To delay in reconciliation means allowing or the spread of animosity and other evils (Ephesians 4:26-27).  

In today's excerpt from the Sermon on the Mount, Jesus speaks about the failure of reconciliation, and He places the responsibility for this on the one who causes offense, the one for whom a brother has something against them.  He begins with the admonition against provocation and name-calling.  But even that starts with His teaching on anger.   He begins with the law against murder, and likens a particular type of anger to it.  Note that this, according to my study Bible, is not righteous anger, such as Jesus' response to the hardness of hearts of those who would forbid a healing in Mark 3:5.  But even in that case of an anger begun by a reasonable grief at those who would refuse someone a healing, Jesus does not respond with a rash act, but with a good one:  His response is to heal, regardless of the actions and motivations of the religious rulers in the synagogue.  What that teaches us is a meditation on what Jesus means by meekness, such as when He taught in the Beatitudes, "Blessed are the meek, for they shall inherit the earth" (in this reading).   For Christ's kind of meekness was on display when He healed the paralytic in Mark 3:1-6 although the religious leaders would certainly accuse Him of violating the Sabbath.  Meekness, as my study Bible noted in the commentary on the Beatitudes, is not passive weakness, but rather strength under control.  This aspect of self-control or self-mastery is central to the entire history of Christian spiritual teaching.  It is the key to the historical monastic practice of seeking dispassion.  That is, not to be ruled by our passions.  It is in a true sense the way to unlock the meaning of discipleship.  This is because our passions can simply take their own way with us, surpassing all manner of what we might do or think in calmer circumstances and a cooler frame of mind.  Passions are those things, in effect, that overwhelm us and therefore render us truly weak and passive.  So the kind of self-control that is in this aspect of what Jesus calls "meekness" is all about not letting anger or other passions get to oneself, not letting the things that seek to push our buttons send us over the edge into out-of-control unbalance or lack of equanimity.  This "meekness" is all about the strength of self-mastery, so that we keep our cool when we need to, and respond to even highly stressful circumstances, such as when we're provoked even to righteous anger, get the better of us -- and so that we can respond in the way God would call us to do, as did Jesus.  This is a lost understanding in a modern cultural world in which so many seem to take cues from social media that it is appropriate to vent, to act out.  Our films tend to praise the heroic in ways that prize action over sober assessment or discernment.  What we want is the right action of righteousness instead.  Sometimes our own social ailments are caused by a very poor response to passion in ways that seek to blunt it; for example, using drugs or other substances, or to direct such energy into things that ultimately harm us or someone else.  But simply channeling emotion elsewhere or suppressing it or numbing it is not the answer.  This kind of meekness means that we are able to feel what we feel and yet still choose an appropriate response, and that is the aim of true spiritual discipline.  Those who seek to live in prayer and spiritual discipline in fact seek to cultivate this approach to life and to service to God.  It is the true heart and aim of historical Christian spiritual life and practice.  It is what a prayerful mind seeks to achieve in response to life.  So Christ is teaching us in this gospel of the Kingdom about what it means to be truly and fully human, as creations of God meant to fulfill the image and likeness in which we were created (Genesis 1:26-27).  Even in the Garden, and before the first sin made its appearance, human beings were clearly meant to be creatures who would learn and grow.  In this context, to be truly "natural" in theological terms means to bear the likeness and image in which we were created.  At the present state of the world, this need is more clear and -- in the context of the salvation offered by Christ -- even dire.  So this gives us an image in which we're asked to use the potentials for discipleship within ourselves, which includes the capacity both to know our feelings and to choose wisely how we will express them.  Christ is calling us to a deeper order of community, one that includes God and neighbor, as well as our own hearts and minds in that communion.  But He has given us help to do so.  Let us live the fullness of that life to which He calls us, with all the help He gives us to do so -- a prayerful life, and one in which we allow God to shape us through all the varied means we're given in the fullness of the Church and the Kingdom that dwells within us.  This is the fulfillment of the righteousness of faith.