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"

 

 "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).  In yesterday's reading, Jesus taught the disciples, "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 tells us that this repeated formula in Christ's Sermon on the Mount but I say to you is a statement of total, divine authority (Matthew 7:29).  Christ is the Creator of humankind and also Author of the Law; as the Lord He can speak with this authority.  While there is anger which is not sinful (Psalm 4:4; Mark 3:5), here Jesus is forbidding sinful anger, and He identifies it with murder.  The council is the supreme legal body among the Jews.  Hell is in Greek γέενναν/Gehenna.  In Jewish history, my study Bible explains, Gehenna was the Valley of Hinnom.  It became a place of forbidden religious practices (2 Chronicles 28:3; Jeremiah 32:35).  King Josiah put an end to these practices (2 Kings 23:10).  By Christ's time, the valley had become a garbage dump that smoldered endlessly.  Because of these associations, Gehenna acquired the connotation of eternal punishment in the afterlife.  Hell 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."  Peace with other believers, my study Bible says, 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, a preparation of the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  See also Jesus' formula for mutual correction in the Church, in Matthew 18:15-20.

 

"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 points out that St. Luke places this teaching in the context of the end of the age (Luke 12:57-59).  Here Jesus teaches it in the context of reconciliation surrounding the Liturgy.  Delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26). 

 

Forgiveness and reconciliation are important concepts in the Church, and it's important to note that these are two different words for two different things.  While we are all commanded to forgive, it's not always possible to reconcile.  For example, this is true of an abusive or harmful situation, in which two parties may conflict to the extent that harm is created, or abuse is tolerated.  But forgiveness is the "giving up" of sin in the same sense that a debt can be forgiven, as we'll read in the following chapter of this sermon (Matthew 6:12).  We do this in the context of prayer before our Father in heaven.  As shown in Jesus' teaching on mutual correction (Matthew 18:15-20), reconciliation calls for steps beyond forgiveness.  In today's reading, Jesus seems to teach us the importance of guarding against offenses, and also the reparation for offenses.  We read in the Gospels examples of such reparation and reconciliation, for example, in the story of Zacchaeus the chief tax collector (Luke 19:1-10).  In the story of Zacchaeus, it must be understood that tax collectors were despised within the Jewish society, for they were fellow Jews who worked for the Romans, routinely taking more than was necessary for paying tax and using the power of the Roman state to practice extortion for their own benefit.  In Zacchaeus' case, when Jesus comes to Jericho where he lives, and calls upon him, Zacchaeus states, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  Of this reconciliation, a reconstitution of community, Jesus says, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  But nonetheless, we can always practice forgiveness, the "giving up" or "letting go" (as the word literally means in the Greek), as Jesus teaches us as part of the Lord's Prayer, or the Our Father.   Here in today's passage, Jesus places the emphasis on the aggressive act of anger which is unjustified, and provokes unnecessarily through insult or injury of some kind.  Raca is an insult implying a person is empty-headed; "you fool" is the translation of an insult implying mental deficiency, undevelopment, lack of intelligence.  In Greek, it is μωρος/moros, from which we derive the English word moron.  In modern Greek, this word is used to literally refer to an infant.   One imagines that such demeaning insults mean something additionally significant within a social or public context.  Christ's comments just prior to the ones in today's reading spoke of the Law and the Prophets, and Himself as fulfillment.  If we think about the Law given by the Lord to Moses, we understand the important community emphasis on those laws; they weren't simply made in order to teach individuals what to do and how to act within an individual context.  The Law was made to create a community of God's people, and the prayers and practices of the Temple were designed to ameliorate the effects of sin in community.  The blood of sacrifice that was to be sprinkled upon the altar was for purification (not payment) -- and this is another prefiguring of Christ and His Blood shed for us.  Therefore we see this particular sin of anger without cause, and the casting of insults upon others within community, as akin to murder.  It destroys relationships and relatedness, and we are to understand righteousness as right-relatedness. In today's reading, Jesus begins to explain to us why and how we are to exceed the righteousness of the scribes and Pharisees.  Christ's gospel is part of the fulfillment of the Law and the Prophets, but it extends beyond a legalistic scrupulosity of simply following the rules.  Instead, we're to begin to come to terms with the inward passions that drive harmful actions, and of course this will correspond to the action of the Holy Spirit, the Helper, which would come to us as a gift of Christ's fulfillment of His mission (John 16:7-11), and as part of Christian Holy Baptism.  Within the context of community also comes the need for reconciliation and forgiveness.  But this is done within a community meant to be "the people of God."  The remedy for sin is holiness, not payment.  This is where Christ is leading us, and what the Incarnation as salvific remedy for the world is all about.  The fire of hell is the same purifying fire that is the Holy Spirit, and our experience of that depends upon our orientation to where He leads, our acceptance of the repentance to which we're called.  

 

 

 

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 

 

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 are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned?  It is then good for nothing but to be thrown out and trampled underfoot by men.  You are the light of the world.  A city that is set on a hill cannot be hidden.  Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.  Let your light so shine before men, that they may see your good works and glorify your Father in heaven.  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."  Here Jesus begins His expansion of the Law, first citing the statute against murder (Exodus 20:13; Deuteronomy 5:17).  He begins with a formula He will repeat, "but I say to you."  My study Bible comments that this is a statement of total, divine authority (Matthew 7:29).  As the Creator of man and Author of the Law, it says, Christ can speak with this authority.  Additionally, my study Bible notes that while there is anger which is not sinful (Psalm 4:5; Mark 3:5), here what Jesus forbids is sinful anger -- and He identifies it with murder.  The council is the supreme legal body among the Jews.  Hell (in the Greek, Γέενναν/Gehenna) is the final condition of sinners who resist the grace of God.  

"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 that peace with other believers is a requirement for worship (Mark 11:25).  It says that the liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness; this 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."  St. Luke places this teaching in the context of the end of the age in his gospel (Luke 12:57-59).  Here, it appears in the context of reconciliation surrounding the Liturgy.  My study Bible comments that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).  

 

My study Bible notes that in St. Luke's Gospel, the warning about reconciliation to one's adversary comes in the context of the end of the age, but here in the Sermon on the Mount, Jesus uses this image (of coming before a judge against an adversary) in preparation for the Eucharist, and within the communion of the Church.    The intuition here tells us something significant, that going before the Eucharistic cup, and coming into the Divine Liturgy, we are standing before Christ.  When we partake of His mystical body and blood, when we gather to worship, we are standing in the presence of the Judge.  Therefore, our capacity for reconciliation, for remembering a "brother" who "has anything against you" is important, and we should take it seriously.  When we practice confession before taking the Eucharist it is in a similar pursuit:  we seek to be reconciled to the Judge, to God, before we partake.  All of these various framing of the pursuit of peace and reconciliation lead to the same place, to the place where we are before Christ and in the communion which Christ creates among believers, and this is the place where we are to be reconciled.  This is the place where peace is necessary and important.  We should not forget that in that place we also have the presence of the Holy Spirit who helps us to do this work Christ asks of reconciliation. Indeed, it has been at times during the liturgy that I find myself able to forgive people and things I could not at other times.  Being there in the presence of Father, Son, and Spirit enables the heart to ease, and that is indeed a blessed feeling, a miraculous-seeming sense of letting go.  And that is what forgiveness is.  So whether or not we have something we need to do in order to repair our own trespass, or we need help to reconcile that which is not otherwise mended by another, the liturgy -- and the Eucharist -- become those places where the judge is, before whom we may leave all things.   It's clear, of course, that Christ's final words here apply to the final judgment as well, and our need to repair our trespass before we leave this world.  Remember, too, Christ's words about murder.  Sometimes name-calling, or any form of an insult or diminishing of another, can be poisonous to a relationship and by extension to a community.  As we are about to enter into Lent, today's reading should give us pause to consider all the ways we might contribute to that pool of influence for good or for bad.  Let's watch our words, as part of this historical period traditionally reserved for fasting.  St. John Chrysostom is famously quoted as saying, "For what does it profit if we abstain from fish and fowl and yet bite and devour our brothers and sisters?"  Let us begin by following Christ's clear teachings here, and consider our words and abstain from using them in ways that are self-indulgent and poisonous or abusive to peace.  We always have this choice; let us start there, and honor Him by doing so.

 

 

Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost

 

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  

 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

- Luke 19:1–10 

 

Yesterday we read that Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more,"Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight.  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God. 

 

Then Jesus entered and passed through Jericho.  My study Bible comments that, as mentioned in yesterday's reading and commentary, Jericho was notorious as a place of iniquity and is commonly associated with sinful living (see Luke 10:30).  

 

Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  My study Bible refers us to a passage we recently read, Luke 18:24-27.  It notes that this encounter between Christ and Zacchaeus in today's reading demonstates that grace can accomplish that which is impossible for human beings.  

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."   My study Bible offers that there are many spiritual interpretations which express the universal significance of this encounter between Jesus and Zacchaeus midst this crowd of people.    Theophylact, for example, sees the crowd as symbolizing sins.  He writes, "Crowded in by a multitue of passions and worldly affairs, he is not able to see Jesus."  St. Ambrose sees several parallels.  First, Zacchaeus is short, understood as indicating his being short on faith and virtue.  Second, Zacchaeus has to climb a tree:  this is understood as teaching that no one attached to earthly matters can see Jesus.   Finally, that Christ intended to pass that way reveals that He will approach anyone who is willing to repent and believe. 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  My study Bible comments that Zacchaeus uses the term give for his free and generous offering to the poor, and the term restore for what he owes the people he had cheated -- and the latter was not a gift, but required by the law (Exodus 22:1).  In doing both, Zacchaeus is not only fulfilling the Law, but he also shows his love of the gospel.  

And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  My study Bible claims that the title son of Abraham indicates that Zacchaeus had become like this patriarch of Israel:  he was counted righteous by his faith, he became generous toward the poor, and he was united to the people of God.  Early records say that Zacchaeus went on to become a bishop of the Church.  

Jesus says, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   Christ is repeating a theme that He brings to the gospel message over and over again:  that He has come to seek and to save that which was lost.   The people complain not just that Zacchaeus is a sinner, but one that is perhaps a bit larger than life, if we could put it that way.  Jewish tax collectors, like Zacchaeus, were despised not simply for collecting taxes.  For one thing, they worked for the hated Roman occupiers, and against their fellow Jews.  For another thing, as part of their collaboration with the Romans, they were backed by the Roman power of the state and military; hence, they were free to use this power to collect extra monies for themselves and extort them from their fellow Jews.  One can just imagine the perspective of the average people regarding this kind of work and practice, and where the often scathing point of view of those in positions of religious authority like the Pharisees comes from.  In Luke chapter 15 we read of one such encounter between Jesus and the Pharisees and scribes, in which they observed Him receiving and eating with tax collectors and sinners, and complained about it.  In response Jesus gave three parables about seeking and recovering that which was lost:  the parable of the Lost Sheep, the parable of the Lost Coin, and the parable of the Prodigal or Lost Son.  Each of these gave the perspective of God -- and specifically of Jesus as Son of Man in His mission in the Incarnation -- of seeking and finding that which was lost.  Today in the story of Zacchaeus we have yet another important confirmation of this aspect of Christ's ministry and mission into the world as Jesus the Messiah.  Zacchaeus is a rather extreme example, and for a number of reasons.  First of all, he's not just a regular tax collector.  Zacchaeus is a chief tax collector.  He directs and has others working under him doing this despised work, considered sinful by the community.  Second, Zacchaeus not only holds this high position for the Romans, but he's rich.  Undoubtedly he got that way through his work and the extortion practices enabled by his position.  There's the additional image of Zacchaeus as someone who is short in stature; therefore he's not impressive but diminutive, and climbing up a tree -- even to see Christ -- is a sort of embarrassing thing for a man in his position to do.  But nevertheless, these two details give us an image that is somewhat humbling.  Zacchaeus has an enthusiasm to see Jesus that turns the intimidating image of the "chief tax collector" into a person who's heedless of what kind of figure he's cutting in the world, in front of this crowd.  Such things invite ridicule, and he (wittingly or unwittingly) subjects himself to that in the midst of people who despise him.  But Jesus another plan and another vision in mind that differs from the crowd and popular opinion, and even the history of Zacchaeus.  Jesus sees something that one can only see from a perspective far beyond the crowd, even above that tree Zacchaeus climbs to get a glimpse of Him.  Jesus sees a son of Abraham desiring to be reclaimed.  Jesus reads a part of Zacchaeus nobody else can see, the part that wants to return to the Lord so badly.  Let's observe Jesus taking the initiative and responding to seeing Zacchaeus climb that tree.  He calls Zacchaeus from out of the crowd, "Zacchaeus, make haste and come down, for today I must stay at your house."  And with that invitation, Zacchaeus opens wide his soul to Christ, returning to the Lord with a righteous choice:  "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  He re-establishes himself in relation to the Lord, and in so doing, turns in righteousness to restore relations with his neighbors as well.   In these two practices, in accordance with the Law and also in giving to the poor, Zacchaeus embodies the two greatest commandments as given by Jesus:  love of God and love of neighbor (see Luke 10:25-28).  In so doing, Zacchaeus is reconciled to Christ and to his community, and this is a powerful reminder of what the promise of eternal life is all about.  It comes from a repentance that is a restoration at so many levels, wiping out the debt of sin and creating the bonds of community within the kingdom of God.  On His way to Jerusalem, and passing through Jericho as He passed through our world, Jesus offers to Zacchaeus what He will go on to offer all of us from the Cross, a gift of salvation, if we will but take it.  Zacchaeus grabs hold with all his heart, his mind, his two hands, his short legs, and large pocketbook.  But first, the passage tells us, he made haste and came down, and received Him joyfully.  Let us do the same, and be thankful -- even joyful -- for what we're offered. 

  

 

 

 

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. 

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.

It is impossible that no offenses should come, but woe to him through whom they do come!

 

 Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones.  Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you.  And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not.  So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants.  We have done what was our duty to do.'"

 

- Luke 17:1–10 

 

On Saturday, Jesus taught the parable of the Rich Man and Lazarus:  "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'" 

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones."  My study Bible says that little ones refers primarily to children, and by extension to anyone whose heart is humble and dependent upon God.  In the structure of Luke's Gospel, Jesus has just told the parable of the Rich Man and Lazarus.  This parable is, among other things, a powerful teaching on repentance and the lack of it.  We also should keep in mind that Jesus speaks to His disciples, who will become the pillars of the Church, and teach others under them.  In this context, this is a reminder that they too will wield their own power within the structure of the Church, and have "little ones" in their care.  It is also a teaching to all those who would follow them in this role, and each one of us who would be His disciples.

"Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."  We can refer to a similar passage in Matthew 18:15-35.  In that passage, Jesus first outlines a structure for mutual correction and forgiveness within the Church.  He also teaches St. Peter that forgiveness upon repentance should be done "up to seventy times seven."  In other words, symbolically, an unlimited amount.  He also tells the parable of the Unforgiving Servant in that passage, teaching us that because God forgives us, we are in turn required to grant the gift of forgiveness to others.

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you."  My study Bible explains that the mulberry tree is symbolic of the works of the devil.  It is on the leaf of this tree that silkworms feed, and worms are an image of hell (Mark 9:42-48).  My study Bible adds that this patristic interpretation is confirmed by many scriptural images of evil being destroyed in the sea (Luke 8:33; Exodus 14:27; Matthew 21:21; Revelation 20:10).  

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not."  The servant plowing is mentioned first and the one tending sheep second, which shows that one must first work out one's own salvation (Philippians 2:12) before one can become a shepherd of others.  This understanding given in my study Bible confirms the understanding that Jesus is speaking of life within the Church and its eventual hierarchy, for He is speaking to the disciples, His servants.  This is a similar message to the teaching in the Sermon on the Mount given to His disciples:  "And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye?  Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye?  Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye" (Matthew 7:3-5).

 

 "So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants.  We have done what was our duty to do.'"  This word unprofitable is translated from the Greek word ἀχρεῖος/axreios, which might literally be understood as "without merit" or "without usefulness."  This does not mean lacking in intrinsic value.  Instead, my study Bible explains, it means that everything we have comes from God and is owed back to God.  There is nothing can offer God that is not already God's.

The teachings in today's reading parallel similar structures in Matthew's Gospel which refer to disciplines and behaviors within the Church among believers.  If we look at them in this light, then we see clearly how Jesus is addressing this issue of the "little ones" within the context of the disciples' own behaviors.  Here in Luke's Gospel, today's text comes after the parable of the Rich Man and Lazarus (see Saturday's reading, above), and frames that parable within a setting of power and social hierarchy, and also a teaching about compassion.  The parable is also a warning to all of us about the failure to repent, and the consequences of such a failure.  So often, we fail to understand forgiveness and reconciliation within the context of what is asked of us in repentance.  Our connection to our brothers and sisters -- even to neighbor, if you will -- is predicated upon repentance and forgiveness.  Here, reconciliation is possible through both forgiveness and repentance on the part of the offended and the offender.  It is a framework that is defined by the concept Christ gives of the two greatest commandments in the Law:  that we love God with all our heart and soul and strength and mind, and neighbor as ourselves (see again the reading in Luke in which Jesus taught the parable of the Good Samaritan).  Through both forgiveness and repentance, conflict is stopped at its earliest level, without rising to greater strife and yet more problematic grievance and controversy that can roil entire communities.  Again, this seems here to be connected to a plan for Christ's eventual Church itself, the community of believers, of disciples, in which the men to whom He speaks here will play the role of foundational pillars and images for the rest to follow.  In any hierarchy, there are those who wield power, and those who rank under them and hold different responsibilities.  Within the framework of the Church and our believing communities, the "little ones" are those who come to be taught, who look up to leadership for an image of conduct and care.  Most absolutely, Christ is preaching compassion as the rule in His Church.  And He is also pragmatic here in His teachings, for He is acknowledging that the Church will be an institution based within flawed human beings, of whom He says here that "it is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones."  He emphasizes the care of the least, the ones who lack social currency, or power and influence of some kind, the ones who are humble and dependent, because this is truly where compassion is expressed, in how we treat the "little ones."  As followers of Christ, we must all take these words to heart, because, as He clearly acknowledges here, there will always be "little ones" and there will inevitably "offenses" that come.  In His teaching, we have been given a highly pragmatic awareness of what social structures will entail, and yet how He wants His Church to function in the midst of an imperfect and unjust world.  If we but start there, with His teaching about awareness of the little ones, His teaching about knowing and correcting our own flaws first as a mandatory beginning for being good servants to Him, our consciousness of the need for repentance and forgiveness, then we will stand in good stead in terms of understanding the workings of salvation and of our faith.  For without these teachings, what do we have?  They distinguish what Christianity is and must be, what faithful Christians must be and how we walk through life.  For we are those through whom God must be glorified in this way.

 

 

 

 

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, chapters 5-7 of Matthew's Gospel (beginning with Monday's reading).  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."   Jesus cites the statutes in the Law against murder (Exodus 20:13, Deuteronomy 5:17).  But His purpose here is regarding what He has called the fulfillment of the Law, and a righteousness that exceeds the righteousness of the scribes and Pharisees (see yesterday's reading, above).  There is a repeated formula He uses here, in saying "but I say to you."  My study bible calls it a statement of total, divine authority (7:29).   It notes that as the Creator of man and the Author of the Law, Christ can speak with this authority.  There is an anger that is not sinful (Psalm 4:4, Mark 3:5), but Jesus here speaks of what is a sinful anger, forbidding it and identifying it with murder.   The council is the supreme legal body of the Jews.  Hell (Gehenna in the Greek) is the final condition of those who resist God's grace.  Its image comes from the Valley of Hinnom, which was a place of forbidden religious practices (2 Chronicles 28:3, Jeremiah 32:35), which King Josiah ended (2 Kings 23:10).  By the time of Christ, this place had become a garbage dump which smoldered ceaselessly.  The word Raca is most likely Aramaic meaning "empty-headed," an insult.  Fool comes from a word in Greek that is the root of the English word "moron."  Both demean a person fundamentally.

"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."  To have peace with other believers is a requirement for worship (Mark 11:25).  There is a liturgical "kiss of peace" at the beginning of the eucharistic prayer (often called fellowship), which is a sign of reconciliation and forgiveness.  It is meant to prepare 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 Luke's Gospel, this teaching is found in the context of the end of the age (Luke 12:57-59).  Here it's in the context of reconciliation surrounding the Liturgy.  My study bible notes that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).

Ultimately, Jesus is speaking here of a kind of righteousness that is all about right-relatedness.  He cites name-calling as akin to murder.  The particular insults Jesus cites here are those which verbally cut a person down, in effect the meaning of these words is simply to deny the full stature of personhood.  They're not a kind of communication that effectively describes disagreement nor complaint.  They don't even describe a defect of character or personality.   An offense like this is one that constitutes a breach of righteousness or right-relatedness.  We are encouraged by Christ to take up our own responsibility for reconciliation in such circumstances.  We're reminded that Christ Himself has plenty to say that is critical of the leadership.  He will also drive out the money-changers and animal sellers from the temple.  He doesn't hesitate to correct His disciples when necessary, even repeatedly (see Mark 9:33-37, 10:35-45), and even in ways that are stark in their expression of wrong-headedness (16:23).  But on no occasion does Jesus fully demean what it means to be a person when He challenges even the most malicious or mean-spirited attacks upon Him or His disciples.  We'd all do well to understand that a truthful confrontation aimed at reconciliation or an honest airing of grievances is something which must be separated from a demeaning insult.  Moreover, the greatest orator known to history, the Logos or Word Himself, is teaching us about the importance of words.  There is crucial significance to our communication.   If we choose to communicate in a certain way, Jesus teaches here, then we commit something akin to murder with our words.  Modern psychology enforces this perspective when we grow to understand the harsh effects of verbal abuse, longer-lasting and more deeply harmful in ways than even physical abuse.  (See, for example, this article or this one.)  Jesus' wisdom enforces for us the fact that verbal abuse cuts through fellowship and community.  It damages relationships by reducing or truncating peace, and is harmful to the community He desires among His faithful.  It is an important statement about peace that is couched in today's teaching by Jesus.  If we are to be peacemakers, we must consider seriously how we learn to communicate with others.  "Peace" is not something simple and it's not meant to be a facile band aid that covers up real problems.  To be a peacemaker is to learn how to reconcile in the faith of Christ, it is to move toward His peace, not to hide from problems that need resolving.  He teaches us, "Blessed are the peacemakers, for they shall be called sons of God."  The Creator is Logos, or Word, One who creates with a word, and teaches us the appropriate use of the gift and power of language, of words.  The power of His peace is found in participation in the life He offers us, and our own discipleship and growth in just what that means in the fullness of our expression of His light.  It's not simple to learn His way, but we have Christ as our example of one who communicates in love and seeks what is best for us.  It is there we find the key to His peace.

THIS IS THE KING OF THE JEWS

 There were also two others, criminals, led with Him to be put to death.  And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.  Then Jesus said, "Father, forgive them, for they do not know what they do."  And they divided His garments and cast lots.  And the people stood looking on.  But even the rulers with them sneered, saying, "He saved others; let Him save Himself if He is the Christ, the chosen of God."  The soldiers also mocked Him, coming and offering Him sour wine, and saying, "If You are the King of the Jews, save Yourself."   And an inscription also was written over Him in letters of Greek, Latin, and Hebrew:

THIS IS THE KING OF THE JEWS

Then one of the criminals who were hanged blasphemed Him, saying, "If You are the Christ, save Yourself and us."  But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation?  And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong."  Then he said to Jesus, "Lord, remember me when You come into Your kingdom."  And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."

- Luke 23:32-43

Yesterday we read that as they led Jesus away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.  And a great multitude of the people followed Him, and women who also mourned and lamented Him.  But Jesus, turning to them, said, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.  For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'  Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!"'  For if they do these things in the green wood, what will be done in the dry?"

 There were also two others, criminals, led with Him to be put to death.  And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.   Calvary in the Greek is Κρανίον, which literally means "the skull."    It indicates what sort of a place this is.  My study bible says that being crucified between the two criminals shows Christ's complete identity with fallen humanity, and fulfills the prophecy of Isaiah 53:9-12.

Then Jesus said, "Father, forgive them, for they do not know what they do."  And they divided His garments and cast lots.  My study bible notes that this intercession isn't just for those who sentenced and crucified Jesus.  It is for all of humanity, for a people who have no insight into the profound mystery of God's salvation.  These words are spoken not as a request, but rather with divine authority.  What it indicates is that their great sin would still have been forgiven them if they had repented.  One of these soldiers did do so (verse 47), and is considered saint of the Church.

And the people stood looking on.  But even the rulers with them sneered, saying, "He saved others; let Him save Himself if He is the Christ, the chosen of God."  The soldiers also mocked Him, coming and offering Him sour wine, and saying, "If You are the King of the Jews, save Yourself."   "Save Yourself" is a continuing temptation of Satan to deter Jesus from completing His mission.  We hear the echoes from the first, just as He began His ministry (4:9-13).

And an inscription also was written over Him in letters of Greek, Latin, and Hebrew:  THIS IS THE KING OF THE JEWS.  My study bible says of this inscription that what was intended as an accusation and a mockery became instead a triumphant symbol that all nations would come under the reign of Jesus the King.

Then one of the criminals who were hanged blasphemed Him, saying, "If You are the Christ, save Yourself and us."  But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation?  And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong."  Then he said to Jesus, "Lord, remember me when You come into Your kingdom."  And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."  There is a kind of teaching here.  The first of the criminals wants to use Christ to avoid responsibility for his actions.  But the other accepts his sentence and asks simply to be remembered.  Like the tax collector in the parable of the Pharisee and the tax collector, this latter way is the path to Paradise.  Jesus tells him, "Assuredly, I say to you, today you will be with Me in Paradise."  My study bible notes that to be reconciled to Christ is to be in paradise immediately.  Moreover, the souls of the departed are in the presence of God and experience a foretaste of His glory before the final resurrection.

Even at His Crucifixion, Christ continues to teach us, and to teach those around Him.  The example of the second criminal is one more time in which Christ ministers to others.  He does not relinquish truth, but upholds it.  He battles temptation on the Cross, both from the rulers together with the people, and from the soldiers.  It is perhaps the most telling lesson that He prays for forgiveness, because forgiveness is something that we always need to understand, it seems to me.  To forgive, in the Gospels, is to release, to take away, to let go.  Reconciliation, however, is another word.  These are two different things.  Forgiveness is extended, but as my study bible points out, reconciliation depends also on repentance.  Too often we seem to assume that repentance is unnecessary for reconciliation, and we also confuse reconciliation with forgiveness.  It is entirely possible to forgive and yet not be fully reconciled within the fullness of relationship with someone.  A childhood abuser, perhaps to take an extreme example, can be forgiven with the help of God, but this does not imply that one must enter into full relationship with such a person.  Work is necessary for relationships, whether we are speaking of marriage or any other type of relationship in life.  Abuse breaks relationships.  Forgiveness means we put the relationship -- and our righteous conduct -- in the hands of God.  We "release" to God and ask for God to teach us and guide us in righteous behavior and right-relatedness, regardless of our own sin or of those who may have sinned against us.  But reconciliation is another goal, another road, something that requires discernment and work, just as forgiveness requires work on our part in the first place.  We cannot be responsible for the sins committed against us, but we are fully responsible for our own conduct.  (Let us remember that Christ Himself uses the example of name-calling, definitely provocative behavior, and calls it akin to murder in Matthew 5:22.)  We ask God to guide us, and we have this tremendous example of Christ -- Who, even on the Cross, treats all with righteousness, and responds to everything with righteousness, both temptation and repentance.  He remains our example in all things.  His prayer for forgiveness is not a blanket excuse for all; He remains the One who taught that "truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Repentance remains a great key to the mystery of full reconciliation, while forgiveness is the one tool we have by which to let go of what harms and ails and put it in the hands of God.  May we all be given the grace of discernment, and strive more to be like Him, and follow His example.

You have heard that it was said to those of old, "You shall not murder"

 "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

This week, we have begun reading the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus preached:  ""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 the 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."  Here, my study bible tells us:  "But I say to you indicates Jesus' authority (7:28-29).  Jesus, the Son of God, acting with the Father, created human nature and gave the law of the Old Testament.  As the Old Law is fulfilled in the New Law, so human nature is healed by Christ.  Jesus forbids sinful anger (see Ps. 4:4 and Eph. 4:26 for anger, or righteous indignation, that is not sinful), identifying such anger with murder.  The council is the supreme legal body among the Jews.  Hell (Gr. Gehenna) is the final condition of sinners who resist God's grace."  Raca is an Aramaic word meaning "empty head."  The word for you fool in the Greek is our root for moron.

"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 tells us:  "Peace with other believers takes primacy over duties of worship (Mark 11:25).  In early Christian worship the liturgical 'kiss of peace' at the beginning of the Communion prayers - not after - was a sign of reconciliation and forgiveness, preparing the Church to offer and receive the Eucharist (1 Cor. 16:20; 1 Pet. 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."  A note reads:  "Luke 12:57-59 places this teaching in a context dealing with the end of the age; here it is in the context of reconciliation.  In both cases it is clear that quarrels must be settled quickly, not allowed to continue.  Delaying reconciliation and good works gives room for the working of more evil (Eph. 4:26-27)."

Anger is a difficult and complex emotion.  We can be angry about all kinds of things, both just and unjust.   But where Jesus begins is with name-calling that comes from the quick flash of anger, ad hominem attacks (calling someone a moron) that do nothing but fan the flames of disagreement and clashing.  This form of anger provokes, and is akin to murder precisely because it is a deliberate attack upon the person, and not the issue or behavior in dispute.  This is the wrong way to express any anger, justified or not.  If we've done something to cross this line, moreover, Jesus suggests that as we approach the altar, we'd best repair the damage on the way!  Whether our "cause" is justified or not, we can surely apologize for something stupid we've done in the heat of anger.  I know many people who expect that, with time, all insults will be forgotten.  But it doesn't really work that way.  Modern psychology tells us of the damage done to others from name-calling, things that truly diminish and disrespect a person, as opposed, let's say, to teaching about bad behavior.  This name-calliing (a form of abuse) creates a harmful effect to the whole person and when it becomes a habit has the effect of brutality upon someone.  An apology goes a long way to help remedy such a situation, rising above the personal, and holding the door open to an honest discussion about what the problem truly may be.  Jesus warns us here that we are responsible for what we do, and that we will pay the fullness of the price in an improper wounding of others.  In fact, this entire passage is Jesus' expression regarding the statute against murder, and what it means to say that our righteousness must exceed that of the scribes and Pharisees (see yesterday's reading).   I believe that it is important to keep in mind that Jesus' ministry is one that takes the chief form of healing on every level.  Peace and reconciliation, or an attempt to resolve a problem in the full light of truth rather than personal attacks, become yet another act of healing.  Righteousness and truth cannot be separate from healing.  Even forgiveness, another act of healing, doesn't take place separate from truth -- even if one party refuses to acknowledge it.  Let us remember that Jesus' teachings are for our betterment, our good.  Let us become the people He calls us to be, and take His words seriously. 

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 reading the Sermon on the Mount, which will continue through chapter 7 in Matthew's Gospel.  Jesus began with the Beatitudes, then  He taught His disciples that they are to be the salt and light of the world, and said, "Let your light so shine before men, that they may see your good works, and glorify your Father in heaven."    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."  My study bible says that "But I say to you indicates Jesus' authority (7:28-29).  Jesus, the Son of God, acting with the Father, created human nature and gave the Law of the Old Testament.  As the Old Law is fulfilled in the New Law, so human nature is healed by Christ.  Jesus forbids sinful anger (see Ps. 4:4 and Eph. 4:26 for anger, or righteous indignation, that is not sinful), identifying such anger with murder.  The council is the supreme legal body among the Jews.  Hell (Greek Gehenna; see 10:28) is the final condition of sinners who resist God's grace."  "Raca" literally means "empty head" in Aramaic.  Interestingly, in the Greek the word for "You fool!" is the same root for the word Jesus uses of salt that has become enfeebled, or lost its savor in the earlier reading on the salt and light of His disciples. 

"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."  A note tells us that "peace with other believers takes primacy over duties of worship (Mark 11:25).  In early Christian worship the liturgical 'kiss of peace' at the beginning of the Communion prayers -- not after -- was a sign of reconciliation and forgiveness, preparing the Church to offer and receive the Eucharist (1 Cor. 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 tells us, "Luke 12:57-59 places this teaching in a context dealing with the end of the age; here it is in the context of reconciliation.  In both cases, it is clear that quarrels must be settled quickly, not allowed to continue.  Delaying reconciliation and good works gives room for the working of more evil (Eph. 4:26-27)."

In today's reading, Jesus comes first to the subject of anger in His expansion on the Law.  He takes the statute against murder and expands it for us to understand more deeply.  To my mind, Jesus doesn't just expand "sinfulness" to include our thoughts, but rather expands an understanding of what leads to sinful acts -- especially here, murder.  To provoke others to anger unnecessarily, to assassinate others' character without a cause, to unjustifiably accuse, all of these things are akin to murder in our hearts in some sense.  Moreover, reason tells us that these things are the roots that lead to violence.  A quarrel that begins out of nothing can escalate to include the violence of murder.  We have only to witness the statistics on murder here in the United States, where most often the culprit may be a member of our family, our household, one of our neighbors -- this becomes more likely where there are weapons of violence at hand, which proves the point that Jesus is making here.  But there is a deeper level of murder in the heart, and that is a hatred without a cause, the unrighteousness that Jesus points out here.  There's something else similar to this type of murder, and that is a form of envy that simply wants to cut out the other person, substituting oneself in their place.  I believe that Jesus speaks of these things not out of a spirit of condemnation of each of us for what is in our hearts, but more out of a sense that He is teaching us what it takes to make for peace.  It's interesting that my study bible points out that His final teachings in verses 25 and 26 appear in Luke in connection with the end of the age.  We find a similar connection with the intent to teach on peace in Luke's Gospel when Jesus laments over the fate of Jerusalem:  As He drew near, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes."  (See My house is a house of prayer, but you have made it a den of thieves.)  Jesus expands the teachings on righteousness for us to understand that righteousness is right-relatedness.  Peace isn't simply a matter of two people agreeing, or even the absence of violence, rather it is a situation of reconciliation that includes God, that includes Christ, because true right-relatedness or righteousness includes much more than we think it does.  It goes more deeply into the heart of us than a mere focus on the outside of the cup, or what toeing the line of the letter of the law would include.  If we really want to get to the roots of our own violence, we need a kind of self-awareness that allows us to understand and to take responsibility for how we contribute to it, what we do to incite a bad situation rather than heal it, and more especially to examine our own role in what goes on around us.  Peace isn't just something between people, it's also a state of mind -- of reconciliation -- within ourselves, and in this Sermon Jesus will also teach us about prayer as a kind of reconciliation, a way to deal with our own pain and hurt and even anger, placing it in God's hands.  For today, the focus is on a kind of righteousness that is willing to practice accountability, and encourages us to be aware of ourselves.  Where do you stand in the things that make for your peace?  How does God help you with the kind of righteousness Jesus asks of us here?