And when you pray, you shall not be like the hypocrites

 

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly. 

 

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your  Father who is in the secret place; and your Father who sees in secret will reward you openly."

 

- Matthew 6:1-6 

 

We are reading through the Sermon on the Mount (Matthew 5 - 7).  Yesterday we read that Jesus taught, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'  But I tell you not to resist an evil person.  But whoever slaps you on your right cheek, turn the other to him also.  If anyone wants to sue you and take away your tunic, let him have your cloak also.  And whoever compels you to go one mile, go with him two.  Give to him who asks you, and from him who wants to borrow from you do not turn away.  You have heard that it was said, 'You shall love your neighbor and hate your enemy.'  But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain  on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others?  Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in heaven is perfect."

 

  "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward."  As we begin chapter 6 of St. Matthew's Gospel, here Jesus begins to present three most basic aspects of spiritual life.  In today's reading, He begins with charitable giving, and will also begin to speak about prayer; in subsequent verses He will also speak of fasting.  These three disciplines, my study Bible says, are related directly to God's righteousness.  The original meaning of "hypocrite," we're told, was "actor."  (The word means "below the mask" with the mask representing an attitude -- as in the masks that ancient actors wore onstage to delineate their character.)   Hypocrite, my study Bible tells us, are play-actors who practice piety for show, who desire to please other people rather than God.  They are those who may wear a mask of compassion but are inwardly heartless.  For such their reward is the applause or glory from men.  To sound a trumpet before oneself was a way of conveying a public message; ironically such public announcements in the Greek-speaking world were called evangelia, meaning "good news" -- a word translated as "gospels."

 

"But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."  My study Bible comments that God is not impressed with what others think of us, nor by what we think of ourselves.  It says that God will reward good deeds when they are based on pure motives of the heart.  Perhaps we should consider that the word translated as charitable is ἐλεημοσύνη/eleimosini, from the root word meaning "mercy" (ἔλεος/eleos).  So our charitable acts might be defined as the practice of merciful deeds, whatever form that takes.

 

 "And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your  Father who is in the secret place; and your Father who sees in secret will reward you openly."   We will add here the next verse (from tomorrow's reading), "And when you pray, do not use vain repetitions as the heathen do.  For they think that they will be heard for their many words."  My study Bible notes that the hypocrites miss the spirit of prayer, which it describes as an intimate, personal communion with God that leads to the vision of God's glory (1 Corinthians 2:9).  Hypocrisy blocks out this communion and this vision.  Vain repetitions cannot establish such communion, because God does not need our "babble."  My study Bible adds, importantly, that to partake of this communion, both silence and words are necessary.  So, therefore, we pray always (Luke 18:1) and without ceasing (1 Thessalonians 5:17).  Moreover, it's noted that Christ does not condemn the use of many words per se, but here teaches instead that words must express the desire for communion with God.  In the following reading for tomorrow, Jesus will give us specific words to repeat (the Lord's Prayer, or the Our Father).  It's not repetition itself that is condemned, but vain repetition.  Many psalms, prayers, and hymns of the Church have been repeated for countless generations in the worship of God "in spirit and truth" (John 4:23).  Additionally, true prayer is not telling God what God already knows, and then telling God what to do about it.  Neither is it appearing to be pious in front of others.  My study Bible describes true prayer as first of all humble (go into your room); it is personal (pray to your Father); and it is sincere (do not use vain repetitions).

 

 So what are vain repetitions?  Perhaps they are repeated prayers like magical incantations, and we must distinguish between this kind of repetition and what prayer is and does.  In the Orthodox tradition (which those of other denominations are also using today) is the Jesus Prayer practice.  This itself is the repetition of a very short prayer (sometimes these are called "arrow prayers" in tradition).  The common form of this prayer today is "Lord Jesus Christ, Son of God, have mercy on me, a sinner."  But it has historically taken on many forms and can be used in other forms, such as, "Lord have mercy," for example, which so often intersperses our worship services.  In the period of earliest monasticism, psalm verses were repeated, particularly, "Lord make haste to help me; Lord make speed to save me."  (For more on the Jesus Prayer practice see this site, or this one.)  The purpose of such repetition is a focus on prayer which draws us into the presence of God; in fact it is also sometimes called the practice of the presence of God.  In such prayer we draw our thoughts to God, even in the midst of tribulation or difficulty, and other thoughts that wander astray in our minds.  The very purpose of such short, repeated arrow prayers is to redirect our mind to God, and indeed, in the words of the Jesus Prayer, we find that we are inviting Christ in to whatever circumstances are in our lives, or in our hearts.  We simply continue to "recollect" ourselves by the repetition of the prayer, and orient ourselves to proper communion with God.  Again, in this Orthodox prayer tradition, we find writings which teach us of this practice of praying with "the mind in the heart."  That is, the prayer is meant to deepen within us through time and practice, reaching into the places of the heart, so that we are inviting Christ in with our arrow prayers, even to the places we might not always be aware of within ourselves.  This becomes a direct way to invite repentance, for as the prayer deepens, we also encounter our own resistance, and the places where God enters to change our perspective, and "change our minds" -- the literal meaning of repentance.  In this we return also to the depths of the laws of love behind the entire Sermon on the Mount.  As Jesus has just finished focusing on the Law and its deeper interpretation to cover even the things of the heart, such as anger and lust, so we enter into this theme of prayer in the heart.  Moreover, these developments of internal prayer are directly related to Christ's teachings against hypocrisy as well, for they invite us in to discover what we might even be masking from ourselves, so that we may invite Christ and God's grace in so that we are healed.  In this way, let us go forward and pay attention to what He teaches, in our prayers and charitable acts.

 

 

Truly I say to you that this poor widow has put in more than all

 

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool."'

"Therefore David calls Him 'Lord'; how is He then his Son?"

 

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best sets in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."

 

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

 

- Luke 20:41—21:4 

 

Yesterday we read that some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  And the first took a wife, and died without children.  And the second took her as wife, and he died childless.  Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also.  Therefore, in the resurrection, whose wife does she become?  For all seven had her as wife."  Jesus answered and said to them, "The sons of this age marry and are given in marriage.  But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'  For He is not the God of the dead but of the living, for all live to Him."  Then some of the scribes answered and said, "Teacher, You have spoken well."  But after that they dared not question Him anymore. 

 

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:  'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."' Therefore David calls Him 'Lord'; how is He then his Son?"  Here Jesus is quoting from Psalm 110, and quizzing the scribes with His own question now, on the meaning of the Scriptures.  My study Bible explains that the first reference to the LORD applies to God the Father, while the term my Lord refers to Christ.  This question is answered in that Christ is the Son of David in His humanity and David's Lord in His divinity.  David, as king of Israel, could not and would not address anyone as "Lord" except God.  Yet, in the psalm, David refers to the Messiah as "Lord."  The only conclusion is that the Messiah is both human and divine.

 

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best sets in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."   After quizzing the scribes, who could not answer, Jesus goes on to criticize their hypocritical practices.  Their outward piety conceals a private predatory behavior upon the poor and those least able to protect or care for themselves.  In effect, they use the trappings of their places of honor in the religious hierarchy as shields for their greed and abuse.

 

 And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."  My study Bible comments that, according to patristic commentary, the Lord accounts the value of a gift not by how much is given, but by how much is kept back.  So, therefore, the poor widow is counted to have given a great gift, because she kept nothing for herself.  Those who give out of their abundance but keep plenty back for themselves, by contrast to her donation, have given much less. 

 

If we examine the story of the poor widow, what we find is a woman who is in this sense investing all her livelihood, all that she has, in God.  By putting her money into the treasury, she is entrusting all that she has to God.  She is, in this sense, indicating her full dependence on God, and dedication to God.  When we invest ourselves, in this sense, to our faith, we do the same.  In the Divine Liturgy of St. John Chrysostom, celebrated nearly every Sunday in Orthodox churches, and the foundation for other denominations around the world, we frequently hear repeated, "Let us commend ourselves and one another and our whole life to Christ our God."  This phrase is also found in the worship of the St. Basil Liturgy which is performed on particular occasions.  This phrase is, in the same sense that the widow invests all that she has in the treasury to God, our way of giving our all liturgically, in repeated prayer.  We seek to direct our lives to the care and service of God, and leave nothing back "for ourselves."  What that means is that as we pray and as we worship, we are seeking not to dedicate ourselves in the sense of performative action such as hides the hypocrisy of the scribes which Jesus criticizes, but to dedicate ourselves to the way, the truth, and the life that Jesus teaches us (John 14:6).  We seek as best we can to follow His way and His commands, but we also entrust that the Holy Spirit will help us to see where we need to change, things we need to give up, and new things we need to take up and make a commitment to.  This is what it is to dedicate our lives to God, to entrust ourselves to God, as this widow does with her donation.  What we find is that all the practices of worship and tradition are aimed to this end, to help us to fulfill this dedication of our whole lives to Christ our God.  When we fast, we are learning to say No the things Christ would ask us to resist that tempt us, when we pray we bow down to the One who loves us and who in turn we entrust with our whole lives, when we venerate icons and share our love of the saints, we do so with this whole community in mind that is encapsulated in this prayer, "Let us commend ourselves and one another and our whole life to Christ our God."   For our whole lives to be entrusted to God is to go far beyond the practices of the scribes which Jesus so roundly criticizes. In so doing, we find ourselves together with that widow, where we are both part of this community dependent upon and dedicated to God with all our heart, soul, mind, and strength.  And we find the poor widow as our neighbor, whom we are to love as ourselves.  (See, for example,  Mark 12:30-31.)  Christ the Lord who came into the world to reveal Himself to us, to give us His care, and teach us to find the way to His Kingdom -- and this is the way He shows us in today's reading.

 

 

 

 

 

 

 

 

 

 

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.

 

 

 

 

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.  

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 the Sermon on the Mount.  In yesterday's reading, Christ said, "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.  Sin does not come out of nature, but out of the distortion of nature for self-indulgence.  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 says that this imagery is not to be taken literally, but refers to decisive action to avoid sin and to continue in purity.  Moreover, if we examine this closely, we see that the right eye corresponds to a man looking at a woman with lust who is not his wife, and likely is married to another, thus emphasizing the selfish and covetous nature of lust as addressed to Christ's disciples in this sermon, and in the verses immediately following which discuss divorce.  A right eye may cast a covetous look, a right hand may reach out to grasp what does not belong to it.  In both cases, even a precious right eye or hand may be better to lose than one's whole body be cast into hell.  In a note on Matthew 18:8, my study Bible also adds that this imagery may be applied to severing relationships for the sake of the salvation of all parties.

"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 offered under the Mosaic Law, and also because of the misuse of divorce in that day, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and He emphasizes the eternal nature of marriage, my study Bible explains.  It notes that the possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  (Clearly this is true of all relationships, and marriage is, importantly, no exception.)  

"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 man's possession anyway, but only by simple integrity.  

Jesus' last direction and command here emphasizes the importance of honesty and humility in all things.  It builds upon the command regarding anger in yesterday's reading (see above), and also the commands regarding both lust and adultery.  That's because if we follow Christ's thinking here, we will see that He is advocating a kind of honesty that is steeped in humility, in limiting ourselves to what is truly real and not getting beyond ourselves.  Jesus makes this very clear when He says, "Nor shall you swear by your head, because you cannot make one hair white or black."    That is, our own heads should not swell with attributes, powers, and an inflated sense of ourselves that goes far beyond our own reality.  He says, "But let your 'Yes' be 'Yes,' and your 'No,''No.'  For whatever is more than these is from the evil one."  Perhaps the most gruesome story of corrupt excess in the New Testament is the story of the beheading of John the Baptist, found in Matthew's Gospel at Matthew 14:1-12.  The bloody beheading of the great prophet comes out of a rash oath sworn by Herod, something that makes him not only pathetically foolish but a man deluded, infantile, and we might say not much of a man at all.  The text even tells us that the king was sorry (verse 9).  Mark's Gospel adds that "Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly" (Mark 6:20).  And yet, despite this, and because of a senseless oath borne out of excess, he nonetheless consents to this awful beheading of John, which results with the saint's head served on a platter at the king's birthday party.  It's hard to imagine a more diabolical horror story, but that is the nature of what we're talking about. Jesus underscores the lesson when He says, "But let your 'Yes' be 'Yes,' and your 'No,''No.'  For whatever is more than these is from the evil one."   It might not seem that something one has sworn to out of the need to impress, or perhaps from too much to drink, or maybe from simply a swollen ego, can result in great disaster -- but we really should not take these stories lightly.  For they tell us about human nature and the result of our own misguided foolishness in not knowing ourselves better, and in not understanding how each of us has a need for an enforced, deliberate humility in order to have the discipline necessary for an honorable and honest life.  We live in an age where social media has turned virtually everyone into their own Public Relations agent, and all kinds of things are exaggerated for a photograph or to make an impression.  But this is not the way that Christ has taught us to live, and it is not the way that the Gospels teach us about life and how precious it is.  Perhaps we should say that to become humble, to bear life's circumstances with the meekness that is all about strength and courage and discipline no matter where we find ourselves, is to accept wisdom and bear it into the world.  This is how we keep our heads and wits about us, and it is the only way to cultivate true and good leadership.  For we know what happens with bad.

 

 

For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many

 

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 

- Mark 10:32–45 

 

Yesterday we read that as Jesus was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."   And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."  

 

Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  This is the third time we've read that Jesus warns the disciples about what is to come in Jerusalem.  Let us note, they are now on the road, going up to Jerusalem, and so the events of what we call Holy Week are drawing near.  Jesus gets even more specific in His warnings to the disciples, saying that He will be betrayed to the chief priests and scribes.  He includes that He will be delivered to the Gentiles, who will mock Him, scourge Him, and spit on Him and kill Him.  My study Bible notes that Christ's repeated predictions of His Passion were intended to encourage and strengthen the disciples for the terrifying events they would face.  Once again, He also confirms that He goes to His death of His own will and choosing. 

 

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."    Yet again we find the disciples concerned with issues of greatness and position (see also this reading, in which they disputed among themselves who would be greatest).  My study Bible comments that this quest for temporal power and glory is unfitting for a disciple and shows an earthly misunderstanding of the Kingdom of God.  In Matthew's Gospel, it is written that the mother of Zebedee's sons requested this honor, but James' and John's own involvement is clear as Jesus addresses them in the plural "you" and also here in this passage in Mark.  My study Bible adds that Christ calls His Crucifixion a cup and His death a baptism.  The Cross is a cup, it explains, because Christ drank it willingly (Hebrews 12:2).  His death is baptism, as He was completely immersed in it, but it cleansed the world (Romans 6:3-6).  Christ's prophecy of John and James participating in the same cup and baptism shows the life of persecution and martyrdom they would lead after Pentecost, James being the first of the Twelve to be martyred, and John living a long life of persecution.  My study Bible also notes that Christ declaring that the places of honor in the Kingdom are not His to give does not mean that He lacks authority.  Instead, it means that they are not His to give arbitrarily.  Rather, Jesus will give them to those for whom God has prepared them.  My study Bible asks us to note also that with regard to sitting as equals on the right and left hand of Christ in His Kingdom, St. John Chrysostom teaches that no one could possibly occupy such a position.  With regard to the highest places of honor that can be given to human beings, in the icons of the Orthodox Church it is universally depicted that the Virgin Mary (the most blessed among women -- Luke 1:28) and John the Baptist (the greatest born of women - Matthew 11:11) hold these places on the left and right of the opening to the altar.

 

And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."  For many is an Aramaic expression which means "for all."

It seems that as Jesus and the disciples go toward Jerusalem, expectations are high among the disciples (and today, among John and James Zebedee) that Jesus will be coming into a physical kingdom.  Thus, their concern about their places within that kingdom.  No wonder Jesus repeatedly tries to tell them about what is to come in Jerusalem.  Not only does He need to prepare them for the entirely (to them) unexpected outcome.  He also must change their own expectations about what it will mean to be apostles of the Kingdom of God.  It will mean the same cup and baptism which Jesus Himself will endure.  So often, we seem to expect the establishment of a beautiful kingdom with all of its attendant splendor will be established for us because of our faith.  But our faith simply doesn't really work that way.  In yesterday's reading, Jesus taught in reply to Peter, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."  Note Jesus' reassurance of some sort of recompense or replenishing of losses or sacrifice endured for the sake of Himself and the gospel.  But these things will come through our faith, and most likely through the Church in some way; worship houses, brothers and sisters in the Church.  Notice also that Jesus is careful to say that these things will come with persecutions as well.    But here in today's reading, Christ's emphasis is once again on service.  They are not to look to the kingdoms of the Gentiles to think about what the Kingdom of God is all about, and what they must be about.  Christ's servants are not to lord it over others, even to exercise authority in the same style.  If these disciples truly want to be great in His Church, then it is they who must serve others instead.  "Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all."  If we are to be great in our Church, among believers, and within His Kingdom, then it is we who must be prepared to serve.  How does that happen?  We pray for others.  We seek to do good to our brothers and sisters.  We comfort.  We extend a kind word.  We give what we can and when we can.  We are to show compassion (Matthew 25:31-46).  Sometimes even just sitting with someone is an act of kindness and compassion, and can make all the difference in a hard circumstance.  For if we listen to Jesus, then this is what we are made for.  We are made to help, and to find ourselves in what we can do to help.  Jesus goes so far as to say that whoever desires to be first shall be a slave of all.  Note that this has nothing to do with socially significant acts, designed to be approved of and noticed.  Christ does not establish rules defining what being a servant or slave means here.  This is not about a solution to social and political problems on abstract terms.  Above all, these are personal actions He's speaking of, personal kinds of relations, personal "right-relatedness."  For it is where there is need that we can be truly helpful.  And finally there is the great caveat, "For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."  He sets the example.  If we want to look to the One whom we follow, we look to Him.  When we steep ourselves in prayer, and find ourselves in Christ's own love, then we find the energy to do as He asks.  Let us not leave out our own preparedness  and pacing for this journey, just as Jesus prepares and paces the disciples in so many ways.

 

 

The Son of Man is also Lord of the Sabbath

 

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.

 

- Luke 6:1-11 

 

 On Saturday, we read that after the healing of a paralytic, He went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."  So he left all, rose up, and followed Him.  Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."  Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.'"

 

  Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."    My study Bible explains that the second Sabbath after the first is a term that was used when a Jewish feast immediately followed the normal Sabbath, for a feast was also called a Sabbath. It says that according to St. Ambrose, the term "second Sabbath" gives an image of the new covenant (see yesterday's reading, above, and Christ's teaching about new wineskins to hold new wine), and the eternal resurrection.  The first Sabbath indicates the Law, while the second Sabbath indicates the gospel that follows it.  Under the new covenant, the food which was at one time not lawful for anyone but the priests to eat is now freely given to all by the Lord of the Sabbath.  David prefigured this when he gave the showbread . . . to those with him.

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.  My study Bible comments that, according to certain traditions that the scribes and Pharisees had built up around the Law, healing was considered to be work, and therefore it was not permissible on the Sabbath. They believed that they served God by zealously keeping these peripheral traditions, but this legalism made them insensitive to God's mercy.

 

 In the tradition of the Orthodox, there is what is called in Greek economia (οἰκονομία).  This is a theological term, and, as one can see, it is related to the evolution of the word "economy."  In Greek (especially ancient Greek) "ecos" (οικος) means house.  Economia was the running of the household, with whatever its holdings and assets were, and their proper use and balance.  The word for "steward" in the New Testament texts (such as Christ's parable of the Unjust Steward; Luke 16:1-13) is economos/οικονομος.  From these beginnings, we can see where the modern use of the word "economy" comes from.  But in theological terms, economy (or economia/οικονομια) is a term that means using the proper measure of things, especially as any form of law or principle must be used as tempered by mercy, and this is particularly understood in light of experience.  That is, how things actually work in practice and affect human beings.  So, if we are to examine the role of the zealous scribes and Pharisees in both stories today, what we find is an excess of legalism, where the theory or letter of the law trumps the care of human beings.  Jesus asks the question, "Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  What He is doing is asking these men to consider what the spirit of the Law -- and indeed, the Spirit of God -- is all about.  Where is God's mercy?  More than that, where is God's aim for doing good, and for the proper care and health of human beings?  Which serves God more, refusing to heal, or to heal on the Sabbath?  Their zealotry for the Law, which they considered the highest service to God, is actually in this case working against God's purposes, against the spirit and purpose with which the Law is given.  This is where we consider the term economia or economy.  In practice, where does God's mercy call us?  In other words, is this really working out the way we would understand that God intended, for the good of human beings, for all involved, and for community?  Often, economia comes into play where there are things we just don't know, but we must do the best we can, and especially in light of practice and empirical observation.  It may very well be to make rules and theories that seem to serve the good, but when we see people actually harmed or hurt by them, then we have to reconsider and allow for mercy.   In modern times, this is often the problem presented by abstraction, or theoretical thinking that becomes some sort of  a rule one is bound to follow.  One example of this would be the concept of "tough love," wherein out of true concern or care for someone who has a problem, one might cut them off from what they want; for example, refusing more money and support for a person caught in addiction as a means of getting them to go to treatment.  While love and care must be always a principle to uphold, what that looks like may not always be determined to be one particular image; sometimes what one conceives of as help is simply infantilizing, deepening a problem.  At other times, one can go too far with "tough love," refusing help and support from someone who is on a good path but needs some assistance and encouragement in the struggle to move forward.  Once again, this is also a concern in terms of thinking about what creates community.  In a world that is saturated with theories and "rules," economy in this sense is a word we should all learn, and a pattern or habit we should all learn to follow.  How's that working out? might be a question we all need to consider when we follow the latest vogue in how we think social justice will work, or how we define what truly helps a person/people or not.  For without economia, we don't truly have compassion at all, and that is where Jesus Christ comes in.  For as He says, "The Son of Man is also Lord of the Sabbath."   That is, the One who has shared our griefs and sorrows and injustice and difficulties is the One who is Lord of the Sabbath, who can truly teach us what it means to serve God and the care of our fellow human beings and our communities.  We need to care for others by truly looking to see the effects we've caused, no matter how good we think the rules are that we follow, nor how well-intentioned we are.  This is especially true in a media-saturated world awash with theory and abstraction, and where it is easy to overlook the effects of progress on the poor and the powerless!  Economia should be the arbiter of our counsel, the temper of our zeal.  For even when we think we are doing good, we must not overlook the fruits we produce.

 

 

Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world

 

 "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:  for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?  Or when did we see You sick, or in prison, and come to You?'  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'  Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?'  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life." 

 

- Matthew 25:31-46 

 

In our recent readings, Jesus has been teaching the disciples about end times.  In yesterday's reading, Jesus gave the parable of the Talents:  "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went and traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servants; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and his your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  Therefore take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth.'"

 

"When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats."  My study Bible comments on today's reading, describing it as the majestic climax of His discourse on the end times.  This is not simply a parable only (of the sheep and goats images in the verses that follow), but also a prophecy of the universal judgment which will indeed come.  Since the Cross is now near to Him, my my study Bible says, Jesus raises the hearer to the sight of the glory of the Son of Man on His judgment seat, and the whole world (all the nations) before Him.  

"And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: . . ."   My study Bible explains that Christ uses sheep to illustrate the righteous, because sheep follow the Shepherd's voice, and they are gentle and productive.  Goats are used to indicate the unrighteous, because they don't follow a shepherd and they walk along cliffs, which represent sin.  (We should keep in mind that these are symbols used because of particular traits, not an indictment of animals in nature!)  Inherit is a term used with sons and daughters rather than strangers or servants, because the righteous become children of God by adoption (Galatians 4:4-7).  

". . . for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?  Or when did we see You sick, or in prison, and come to You?'  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'"  My study Bible comments on this passage that to see Christ in everyone is the fulfillment of the great commandment to love your neighbor as yourself (Matthew 22:39).   It notes also that the standard of judgment is uncalculated mercy toward others.  The works which are produced by faith are emphasized here, for, it says, saving faith always produces righteous works.  What we do reflects our true inner state.  The least refers to all the poor and needy.  My study Bible notes also that the needs described in this parable include both physical and spiritual needs.  Therefore, the hungry or thirsty are not those who need food and drink alone, but also those who hunger and thirst for the hope of the gospel, and the infinite expressions possible through that gospel and our understanding of faith.

 

"Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?'  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life."  My study Bible points out that Jesus says the fire was prepared for the devil; it explains that this shows that God did not create hell for human beings.  Rather, people choose this torment through their coldness of heart.

In yesterday's reading and commentary, we noted that the parable of the Talents (see above) indicated an emphasis on positive action by Christ.  That is, it did not stress the negative ("do not") but rather positive action by his servants in the use of the talents given by the master, in order to produce profit for the estate while he was away.  Each servant was rewarded accordingly upon the master's return.  In today's parable, Jesus takes this positive action one step further, by describing activities that are positive uses of the "talents" we're given by God, a heart capable of expressing compassion or "love in action" in any number of ways, and far more than we're given in the sample Jesus names here.  These are all actions which in some way are expressions that become fruit of the Spirit; because, if we listen to the Spirit with which we're blessed, this great grace we're given, our hearts are capable of such expression.   We are capable of loving others as we love ourselves.  That is, with the help of God, we become capable of the discernment to find such expression, even if it comes through an encouraging word or a prayer, even when no one else knows.  I am constantly surprised by the subtle action of prayer, and the response of people to prayer even when I haven't told them I pray for them.  This connection through spiritual life is genuine; the Kingdom among us one that forms relationship and relatedness, a community that is unseen and yet known and understood, perceived with faith.  It is this network of relationships, this communion, about which Christ always speaks, and which is effectively shown to render the power of judgment itself.  For it is how we participate in such a network, how we act to pursue such a community -- to add and contribute to it, to support and nurture it -- is how we participate and become the sheep He asks us to be.  Let us consider the very personal nature of the actions that Jesus names.  They are direct responses to need, to treating another as we would desire to be treated.  These acts of compassion are person-to-person; they are not detached theories of regulation or rules of morality.  They are rather acts of the heart that come from within, from the place where the Kingdom dwells within us and lives among us. 

 

 

Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

- Matthew 26:57-68

 Yesterday we read that while Jesus was still speaking to the disciples ("See, My betrayer is at hand"), Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  We note how the high priest, chief priests, elders and all the council seek to find false witnesses who will testify sufficiently to condemn Christ.  St. Jerome comments that the historian Josephus indicates that Caiaphas had purchased the position of high priest from Herod for a term of one year, a sign of corruption and dishonor, which we see played out in the text.  St. Jerome further comments on this text that Peter, either out of love for Christ or human curiosity as to what judgment would happen, follows Christ at a distance, to find if Jesus will be put to death or beaten with whips.  At this point Peter, through this action, has separated himself from the other disciples, who have fled.

But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  These false witnesses have misunderstood the Lord's words which are reported in John 2:19-21.  My study bible comments that some Jews believed the temple would be destroyed, and a new one built by the Messiah.

And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.   As He will with Pilate, Jesus kept silent.  What would be the purpose of responding, when those who sit in judgment of the Lord neither wish to hear any defense nor will entertain any truth?  Their desperate search for false witnesses has confirmed that.  Moreover, to explain His word to those determined to hate Him -- and correcting these false witnesses -- would be casting pearls before swine (Matthew 7:6).

And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Jesus quotes from Psalm 110 and Daniel 7:13, giving images known and understood to be those belonging to the Messiah.  He testifies, in effect, that He is fully Man and fully God, for only a divine One could sit at the right hand of the Power, thereby sharing authority with God the Father.  My study bible comments that this statement is clearly understood by the high priest to be a claim of equality with God the Father.   For a mere human being to claim this was punishable by death (Leviticus 24:16), but Christ isn't simply a human being, and therefore His declaration of equality isn't blasphemy. 

 Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"  We see the holy function of prophesy ridiculed and belittled in these actions designed to humiliate Christ.  It is one more expression of corruption.

In today's passage we read of the corruption and evil that can befall even the One without sin, the One so innocent and blameless that it was hard to find false witnesses who could successfully testify against Him.  But Christ accepts what is happening, as He knows that to enter into this evil time, and to journey through an unjust trial, is part of the salvation plan for an entire creation.  The most holy and innocent One of all will live His human life facing the injustices of evil that human beings face in a world that is broken from communion with God through sin.  How are we to understand these things?  We commented in yesterday's reading that Jesus was seized in the garden of Gethsemane, betrayed by a friend (Judas), but Christ "goes just as it is written" (26:24), in contrast to the story of the first sin and temptation in the garden of Eden.  Jesus' endurance through this trial and these false witnesses, unjust accusations and unjust conviction, is a part of the salvation plan through which He will bring renewal and Resurrection to all of us.  His faith is unshakeable, His commitment to the mission absolute.  He will lay down His life for His friends (John 15:13) -- that is, for all of us who will follow and seek the redemption He offers.  As we continue to dwell in this world which is not perfect, but in which injustices and evil and corruption continue to be at work, let us consider how we go through life ourselves.  Jesus has given us the pattern for facing evil.  We stand firm in our faith.  We must "watch and pray" to resist the temptation to fall into the traps that are set for us should we also find ourselves in such circumstances.  As we can see through this false trial, which breaks even the laws these men are sword to uphold, Jesus does not respond to false accusations in the conventional ways one would think of fighting in a courtroom.  He does not testify on His own behalf except to refer to His role in Scripture before the seat of the high priest, although the man who occupies that position is corrupt.  Jesus knows the trial is a foregone conclusion, but it is not the outcome of this trial that is important.  What really matters is specifically the conduct of Christ, and the ways in which He walks through this time.  It is highly important for our faith that we understand that what Jesus asks of us is not nominally "successful" outcomes, but rather endurance in our faith (10:22, 24:13) and in following His commandments (see this reading).  We are to live as light in His name, living and teaching the gospel (5:16).  He will tell His apostles to make disciples of all the nations, "teaching them to observe all things that I have commanded you" in the Great Commission after His Resurrection.   But this is an ongoing mission, and not one with a designated outcome or quota to fulfill.  It is what we are to be about, how we are to live and what we are to do, most especially to follow His commandments, and to endure through all things.  And this is what Jesus does in this great example set before us.  His is not a teaching of "by any means necessary."  Rather it is the means itself that matters which He teaches to us, for it is how we are to live our lives that He gives us.  If that mission seems a little daunting or frightening, let us consider the power in His word, the power of the truth, and the work of God among us.   The Holy Spirit, which He has called the spirit of Truth, is at work in our world in ways we can't calculate and don't know in advance.  Christ is seated at the right hand of the Father, and all the Trinity dwells with us.  We are not alone in our faith, but He is with us always, even to the end of the age.