You are not far from the kingdom of God

 

 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is: 'Hear, O Israel, the LORD is our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this: 'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him. 

 

- Mark 12:28–34 

 

Yesterday we read that, as Jesus is now in Jerusalem (the setting is what we call Holy Week), they sent to Him some of the Pharisees and the Herodians, to catch Him in His words.  When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth.  Is it lawful to pay taxes to Caesar, or not?  Shall we pay, or shall we not pay?"  But He, knowing their hypocrisy, said to them, "Why do you test Me?  Bring Me a denarius that I may see it."  so they brought it.  And He said to them, "Whose image and inscription is this?"  They said to Him, "Caesar's."  And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."  And they marveled at Him. Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  The first took a wife; and dying, he left no offspring.  And the second took her, and he died; nor did he leave any offspring.  And the third likewise.  So the seven had her and left no offspring.  And the third likewise.  So the seven had her and left no offspring.  Last of all the woman died also.  Therefore, in the resurrection, when they rise, whose wife will she be?  For all seven had her as wife."  Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?  For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.  But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?  He is not the God of the dead, but the God of the living.  You are therefore greatly mistaken."

 

 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is: 'Hear, O Israel, the LORD is our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment."   And the second, like it, is this: 'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.  In Christ's response to one of the scribes, Jesus quotes Deuteronomy 6:4-5, which is the greatest Jewish confession of faith.  This is called the shema' (meaning "hear," which is the first word of the confession).  As the second, He quotes from Leviticus 19:18.  Thus, my study Bible remarks, Jesus combines what is already present in the Old Testament to create a new understanding for us:  love of neighbor is an expression of love of God.  

 

It's beautiful that we have this concept from Jesus regarding the two greatest commandments in the Law, and how they frame the gospel message.  Jesus has put it in different words in other readings, especially when He spoke to the disciples about receiving even a little child as if they are receiving Him -- and not only Him, but also the Father who sent Him (see this reading and commentary).  In that teaching, Jesus taught us to see others as icons; in this instance He was teaching the disciples (meaning all of those who would follow as well) that in His Church they are to see all as icons of both Himself and of the Father.  Today's reading and Christ's teaching asks us in a sense to love as if we saw others as icons of ourselves.  That is, we're not to love others the same way we love ourselves, but rather the meaning here is to love others as we would like to be loved ourselves.  There's an important -- possibly even immense -- world of difference in these two things.  If I may copy a note from my study Bible for my readers, it notes as follows:  "Rather, we are called to love our neighbor as being of the same nature as we ourselves are, as being created in God’s image and likeness just as we are. As the Fathers teach, we find our true self in loving our neighbor."  It's important to understand, also, that Jesus gives this as the second command, but the first is to love the LORD our God "with all your heart, with all your soul, with all your mind, and with all your strength."  For if we are honest, it is in learning to love God in the ways described here that we learn how to love in the first place, for God is love.  None of us is born perfectly knowing how to love.  Some might think that love means indulgence, never discipline or punishment.  But, for example, to love a child is also to teach that child discipline, to take proper care of itself and its health.  If we're honest with ourselves, neither are we perfect -- and to love us as we need to be loved, as we would prefer to be loved, would be to lovingly let us know when we're making mistakes, and going down the wrong path.  If this were not so, Christ would have quite a different ministry than the one we know from the Gospels, in which He was unafraid to speak out against what was evil.  In John 7:7, He says, "The world cannot hate you, but it hates Me because I testify of it that its works are evil."  Unfortunately this also implies that there are all kinds of things that sound good, or may be done with good intentions, but which have evil effects.  Not without reason is there a popular saying, "The road to hell is paved with good intentions."  If we recall one most striking example, when St. Peter proposed that Jesus should never be killed, Jesus' response to him was harsh indeed:  "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men" (see Matthew 16:21-23).  Certainly all of us can sympathize with St. Peter's call that Jesus should not be killed, and yet we know Jesus' striking response, meant to convey precisely this notion that not all that sounds good is good, but to follow the will of God is the true good.  In this we come fully around to the wisdom of Christ's teachings here, and which commandment comes first and which comes second.  For without God's love and guidance, we don't truly know the good, and we can't truly know what love is and how to live it.  We need that discernment to understand the difference between what God wants of us, and what we, on the other hand, may think is good, or sounds good to us.  Let us pray for the discernment to follow Christ's way, to love the LORD our God as fully and deeply and completely as the promise in this passage and confession of faith states, and in so doing learn to truly love one's neighbor as oneself.   For Jesus says Himself, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it" (John 7:13-14).  He is the narrow gate.

 

 

 

 

 

 

 

You are not far from the kingdom of God

 

 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD is our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.

 

- Mark 12:28-34 

 

Yesterday we read that the religious leaders in Jerusalem sent to Jesus some of the Pharisees and the Herodians, to catch Him in His words.  When they had come, they said to Him, "Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth.  Is it lawful to pay taxes to Caesar, or not?  Shall we pay, or shall we not pay?"  But He, knowing their hypocrisy, said to them, "Why do you test Me?  Bring Me a denarius that I may see it."  So they brought it.  And He said to them, "Whose image and inscription is this?"  They said to Him, "Caesar's."  And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."  And they marveled at Him. Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  The first took a wife; and dying, he left no offspring.  And the second took her, and he died; nor did he leave any offspring.  And the third likewise.  So the seven had her and left no offspring.  Last of all the woman died also.  Therefore, in the resurrection, when they rise, whose wife will she be?  For all seven had her as wife."  Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?  For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.  But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, "I am the God of Abraham, the God of Isaac, and the God of Jacob'?  He is not the God of the dead, but the God of the living.  You are therefore greatly mistaken."

 

 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD is our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.  My study Bible says that, in response to one of the scribes, Jesus is quoting Deuteronomy 6:4-5, which is the greatest Jewish confession of faith.  It is called the shema' (meaning "hear," from the first word of the confession).  He then quotes from Leviticus 19:18, thereby combining what is already present in the Old Testament to create a new understanding.  My study Bible says this new understanding declares love of neighbor to be an expression of love of God.    The Pharisees, it says, had found 613 commandments in the Scriptures and they constantly debated which was central, thus this question appears to be something with which they'd always be preoccupied.  Jesus summarizes the Law with these two.  My study Bible makes clear that the latter commandment means that we're called to love others as of the same nature as ourselves, created in God's image and likeness as are we.  It says that as the Fathers and Mothers of the Church have taught, we find our true selves in loving our neighbor. 

How can we find our true selves in loving our neighbor?  One thing is clear, if we take a look at Christ's parable of judgment, the one of the Sheep and the Goats (Matthew 25:31-46), we read that the supreme rule is one of active compassion.  It is in this sense that we can see, defined for us, what it looks like when we love neighbor as ourselves.  In that parable Jesus says that the sheep on His right are the ones who made acts of compassion for Himself.   When He's asked when these acts occurred, He says, "Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me."  The same is true in the negative for the goats, who failed to do those acts, to whom Jesus says, "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." Of course, in Mark's Gospel, we've already read Jesus' teaching to the disciples, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  This comes in response to the disciples' disputing who would be the greatest among them. See Mark 9:33-37.  Each of these examples given to us teaches us how Jesus views the inter-relatedness implicit in coupling these two laws of Moses together.  In terms of how we are to conduct ourselves in His Church, we're to couple these two things together in our own conduct:  that we first love God with all our mind, soul, heart, and strength.  There is no place in us exempt from this devotion, this love of God we're asked for.  But that is extended also to the love of neighbor as oneself -- we're not to be endlessly disputing who is greater.  Instead we have a deeply loving relationship to God that will claim everything within ourselves, and within that depth we know that others are in the same category, that we are all equally called to that love and share in this endeavor.  It's there we find ourselves, and it's in that place that genuine love will teach us who we are.  We are called to live our lives with that understanding, that we're all called to the same faith and to the love that faith asks of us.  Such a perspective gives us one in which we're blessed to help others along the way and to share in the bounty of that love God calls us to in the first place.  Clearly the scribe in today's reading comes to understand Christ and to recognize His teaching.  Thus, Jesus tells him, in a sense welcoming him to the life He offers:  "You are not far from the kingdom of God."

 

 

 

A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another

 So, when he had gone out, Jesus said, "Now the Son of Man is glorified, and God is glorified in Him.  If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.  Little children, I shall be with you a little while longer.  You will seek Me; and as I said to the Jews, 'Where I am going, you cannot come,' so now I say to you.  A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.  By this all will know that you are My disciples, if you have love for one another."

Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake."  Jesus answered him, "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."

- John 13:31-38

In our recent readings, it is the Passover feast, and Jesus has been in the temple.  Yesterday we read that although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke:  "Lord, who has believed our report?  And to whom has the arm of the LORD been revealed?"  Therefore they could not believe, because Isaiah said again:  "He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them."  These things Isaiah said when he saw His glory and spoke of Him.  Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.   Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me.  And he who sees Me sees Him who sent Me.  I have come as a light into the world, that whoever believes in Me should not abide in darkness.  And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world.  He who rejects Me, and does not receive My words, has that which judges him -- the word that I have spoken will judge him in the last day.  For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak.  And I know that His command is everlasting life.  Therefore, whatever I speak, just as the Father has told Me, so I speak."

So, when he had gone out, Jesus said, "Now the Son of Man is glorified, and God is glorified in Him.  If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.  Little children, I shall be with you a little while longer.  You will seek Me; and as I said to the Jews, 'Where I am going, you cannot come,' so now I say to you."   As it is Holy Week in the West (for the Orthodox and other Eastern Churches, Holy Week is next week), the lectionary skips various passages.  I have chosen for today to include the earlier verses 13:31-35 (the lectionary includes only vv. 36-38).  What has happened in the verses between yesterday's reading and today's is found in 13:1-30, which includes the washing of the feet of the disciples and also the identification of Judas as Jesus' betrayer.   The present reading is set at the Passover Supper of Jesus and His disciples, known as the Last Supper.  My study bible comments that the Feast of Passover commemorated God's passing over the Israelites when God killed the firstborn of the Egyptians (Exodus 12).  It is also linked with Israel's crossing over the Red Sea (Exodus 14) to escape from slavery to freedom.  In Christ, it notes, we escape death and pass over from this world, which is enslaved to sin, and into the Kingdom of God.   After Judas had gone out from the Passover Supper to betray Christ, the Lord presents the final teachings of His earthly ministry.  This is frequently called the "Farewell Discourse."  The discourse continues through chapters 14-17, and includes Jesus' High Priestly Prayer (chapter 17).  Here Jesus calls his death "glorification."   My study bible comments that He does not fear death, and He accepts it willingly.   It notes that the Father and the Son are glorified through the death of Christ, because His death destroys all powers of darkness.  Jesus references His dialogue with the leadership in the temple (specifically, 8:21; see this reading).

"A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.  By this all will know that you are My disciples, if you have love for one another."   My study bible notes that while many religions and philosophies teach people to love one another, Christ's new commandment does something more.  It adds the measure that is asked of our love; we have Christ as our example.  This depth of love for one another is the sign of His disciples, how all will know that they are of such.

Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake."  Jesus answered him, "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times." Amidst the new and final commandment, there are our own shortcomings, our failed resolutions, and our abiding need to learn to rely on Christ and the strength that is not of ourselves.   Jesus predicts Peter's betrayal, but also, my study bible notes, He prophecies the martyrdom of Simon Peter as well, which Peter will suffer for the sake of Christ by being crucified upside down in Rome in about AD 67 (see 21:18-19).  Thus, Peter will also serve Christ's new command to "love one another as I have loved you."

Spiritual battle, for enemies -- study bible comment

What is a spiritual battle?  This may seem like a strange question to ask at this time, as we prepare for Easter, but in effect Good Friday is the right time to ask this question (for the Eastern Orthodox, that is next week).  Jesus prepares the disciples with His Farewell Discourse, giving them a new command that would seem to have nothing at all to do with a spiritual battle.  Jesus tells the disciples, and all those who will follow in the future, "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.  By this all will know that you are My disciples, if you have love for one another."  We are to be characterized by love for one another.  How often do we fall short of that commandment, Christ's "new" commandment?  But, in effect, Christ will not only declare this commandment, He will also live it.  He will go to His death in enacting His love for His friends.  We are given Simon Peter's declaration to Jesus, "I will lay down my life for Your sake."  And then there is Jesus' response to him: "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."  The great contradiction between the love that Jesus professes is a new commandment for all of them, and the prophecy of Peter's denial (despite his declaration that he would lay down his life for Christ's sake) give us a juxtaposition of our souls and hearts, and the constant battle that we wage to move forward into our faith.  My study bible also says that Christ's commandment is proven out by the measure of His love, that not only did He lay down His life for His friends, but even those who are His enemies.  That is, not for their error or their sin, but for their salvation.  In the Revelation, Christ says, "As many as I love, I rebuke and chasten. Therefore be zealous and repent" (Revelation 3:19).  Everything we do in the context of our faith, and in the love that Jesus commands us to practice, is for the salvation of the whole world.  It is not so that evil triumphs, or so that we support evil or heinous behavior.   We do not pray for others so that they will continue to abuse us, or practice unloving behavior.  But a spiritual battle exists in the world for the salvation of all, for the triumph of the Light.  May our Easter which awaits us triumph in that light, that whatever darkness has been exposed through our Lent make way for a greater and deeper understanding, a more perfect love, and a true reconciliation in the glory of Christ our God and our hope.

My house shall be called a house of prayer, but you have made it a den of thieves

 Then Jesus went into the temple of God and overturned the tables of the money changers and the seats of those who sold doves.  And He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a 'den of thieves.' "  Then the blind and the lame came to Him in the temple, and He healed them.  But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, "Hosanna to the Son of David!" they were indignant and said to Him, "Do You hear what these are saying?"  And Jesus said to them, "Yes.  Have you never read,

'Out of the mouth of babes and nursing infants
You have perfected praise'?"

Then He left them and went out of the city to Bethany, and He lodged there.

Now in the morning, as He returned to the city, He was hungry.  And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, "Let no fruit grow on you ever again." Immediately the fig tree withered away.  And when the disciples saw it, they marveled, saying, "How did the fig tree wither away so soon?"  So Jesus answered and said to them, "Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, 'Be removed and be cast into the sea,' it will be done.  And whatever things you ask in prayer, believing, you will receive."

- Matthew 21:12-22

Yesterday, we read that when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, Jesus sent two disciples, saying to them, "Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her.  Loose them and bring them to Me.  And if anyone says anything to you, you shall say, 'The Lord has need of them,' and immediately he will send them."  All this was done that it might be fulfilled which was spoken by the prophet, saying:  "Tell the daughter of Zion, 'Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.' "   So the disciples went and did as Jesus commanded them.  They brought the donkey and the colt, laid their clothes on them, and set Him on them.  And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road.  Then the multitudes who went before and those who followed cried out, saying:  "Hosanna to the Son of David!  'Blessed is He who comes in the name of the LORD!'  Hosanna in the highest!" And when He had come into Jerusalem, all the city was moved, saying, "Who is this?"  So the multitudes said, "This is Jesus, the prophet from Nazareth of Galilee."

  Then Jesus went into the temple of God and overturned the tables of the money changers and the seats of those who sold doves.  And He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a 'den of thieves.' "  My study bible explains:  "Those who bought and sold in the temple traded in animals used for sacrifices.  The money changers were needed to provide currency acceptable to the temple, because Roman coins bearing the head of Caesar were considered defiling.  When Jesus sees that worship has become commercialized, He acts against the abuses, boldly overturning the tables and casting the tradesmen out.  The cleansing of the temple is seen as an image of the cleansing of our souls."

Then the blind and the lame came to Him in the temple, and He healed them.  But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, "Hosanna to the Son of David!" they were indignant and said to Him, "Do You hear what these are saying?"  And Jesus said to them, "Yes.  Have you never read,  'Out of the mouth of babes and nursing infants You have perfected praise'?"  Then He left them and went out of the city to Bethany, and He lodged there.  We look at those who come to Jesus in the temple, and a gift freely bestowed, as a contrast to His condemnation of the commercialization in the temple.  The leadership, who in some sense are representing a very material-minded perspective, can only feel envy, and hence indignation.  The quotation Jesus refers to is from Psalm 8:2.

Now in the morning, as He returned to the city, He was hungry.  And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, "Let no fruit grow on you ever again."   Immediately the fig tree withered away.  And when the disciples saw it, they marveled, saying, "How did the fig tree wither away so soon?"   My study bible explains that the fig tree is a symbol of prosperity and peace, which here withers because of fruitlessness.  It calls this is a prophetic act, for after three years of preaching, teaching and healing, the establishment leadership are destitute of spiritual fruit; therefore, He withers them with His reproach.  It notes, "He curses the tree to warn of the curse on those who will crucify Him.  He submits Himself willingly to the Cross; He is the Suffering Servant who yields to their torture."

So Jesus answered and said to them, "Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, 'Be removed and be cast into the sea,' it will be done.  And whatever things you ask in prayer, believing, you will receive."  My study bible tells us:  "Jesus does not expect His disciples literally to move mountains, but this extravagant image accurately depicts the astonishing power of undoubting faith . . . To receive whatever things you ask in prayer, one must have the faith and discernment to ask for what is in accordance with God's will.  God cannot be manipulated by our prayers."

It's interesting to take a look at the themes put together in the reading for today:  the materialism in the temple which Jesus condemns, the lame and and blind who come for help and healing -- and the praise that comes out of the mouth of babes and nursing infants that becomes strength to silence the enemy and avenger.  There is the envy and indignation of the leadership which is blind to what is good in Jesus and in His ministry.  We pair this with the withering of the fruitless fig tree, and Jesus' testimony about the power of faith.  Along with cleansing of the temple, the condemnation of materialism and the material perspective of the leadership that condemns Jesus' followers, we have the true fruits of faith:  the strength of the weak who praise God, the power of their praises, the faith that can move mountains.  We contrast virtues -- the things of God -- with the material emphasis Jesus is condemning by cleansing the temple.  Together with these current readings in Matthew's Gospel, the lectionary has been giving us sections of the Epistles of Peter.  St. Peter tells us about faith and fruitfulness:   "But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ"  (2 Peter 1:5-8).  I've emphasized the word "add" because he's telling us about fruitfulness, and it's important to note how St. Peter's understanding of fruitfulness is in such contrast with the material prosperity of the temple.  This fruitfulness of faith has nothing do with what we can add up, and everything to do with the intangibles that make up what it is to truly become a human being in the model of Christ:  virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and finally the crown which is love.  These are the fruits Jesus has taught His apostle, and that the apostle passes on to us.  So St. Peter makes sense of today's passage when, in some sense, the mountain that is moved is that which is within ourselves -- the transformation that takes place in this kind of addition.  Fruitfulness surely has nothing to do with material prosperity in this picture and contrasts to mere "good deeds," but rather in essence consists of the things that we become -- the things which we add to our faith.  Without these, St. Peter goes on to say, a believer is shortsighted, even to blindness, and has forgotten salvation.  Let us consider what it is to be truly fruitful in this model, and what is not.  How do you add to your faith?  What are the things -- the treasures -- that make you one of St. Peter's living stones?

Salt is good, but if the salt has lost its flavor, how shall it be seasoned?

 Now great multitudes went with Him.  And He turned and said to them, "If anyone comes to Me, and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.  And whoever does not bear his cross and come after Me cannot be My disciple.  For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it -- lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.'  Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?  Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.  So likewise, whoever of you does not forsake all that he has cannot be My disciple.

"Salt is good, but if the salt has lost its flavor, how shall it be seasoned?  It is neither fit for the land nor for the dunghill, but men throw it out.  He who has ears to hear, let him hear!"

- Luke 14:25-35

 In Friday's reading, we were told that Jesus was invited to the house of one of the rulers of the Pharisees to eat bread on the Sabbath.  There, they watched Him very closely.  He asked, "Is it lawful to heal on the Sabbath?"  Saturday's reading gave us further events at this Sabbath meal.  He also said to him who invited Him, "When you give a dinner or supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid.  But when you give a feast, invite the poor, the maimed, the lame, the blind.  And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just."  Now when one of those who sat at the table with Him heard these things, he said to Him, "Blessed is he who shall eat bread in the kingdom of God!"  Then He said to him, "A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, 'Come, for all things are now ready.'  But they all with one accord began to make excuses.  The first said to him, 'I have bought  a piece of ground, and I must go and see it.  I ask you to have me excused.'  And another said, 'I have bought five yoke of oxen, and I am going to test them.  I ask you to have me excused.'  Still another said, 'I have married a wife, and therefore I cannot come.'  So that servant came and reported these things to his master.  Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.'  And the servant said, 'Master, it is done as you commanded, and still there is room.'  Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled.  For I say to you that none of those men who were invited shall taste my supper.'"

Now great multitudes went with Him.  And He turned and said to them, "If anyone comes to Me, and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple."  My study bible tells us:  "God has commanded man to love and honor, not to hate his father and mother.  the word 'hate' here represents a Semitic expression used in reference to ultimate commitments.  A follower of Christ works for loving relationships toward all, but his commitment to God carries absolute priority over family ties."   Let us also note that St. Paul tells parents not to provoke children (see Colossians 3:21, Ephesians 6:4), and that Christ Himself extends the statute against murder to include provocation through name-calling (Matthew 5:22).  Before all other relationships, God calls us to live life in a certain way, and gives commands regarding how we are to live those relationships to one another, and even to ourselves and our own lives.

"And whoever does not bear his cross and come after Me cannot be My disciple.  For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it -- lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.'  Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?  Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace.  So likewise, whoever of you does not forsake all that he has cannot be My disciple."   A note here reads:  "Jesus gives several examples of what it means to carry one's cross, the cost of discipleship.  To be a disciple means to count the cost, and pay it."  The word for disciple means "learner" or "student" in the Greek.  As disciples, we watch the Teacher, we learn from His life as He lived it, how He lived it, and this is how we count the cost.  Jesus is giving us, in a sense, "barriers to entry" (to use a term from economics) -- what are those things that prohibit us from discipleship?  There are certain things that give us this capability, requirements for the capacity to be His students.

"Salt is good, but if the salt has lost its flavor, how shall it be seasoned?  It is neither fit for the land nor for the dunghill, but men throw it out.  He who has ears to hear, let him hear!"  My study bible says, "To recover lost flavor, the true quality of discipleship, is not easy.  without it, a disciple becomes as useless as salt without seasoning power."   The word my study bible uses here, seasoning "power," is an important word for us to consider.  When Jesus speaks of being unable to be a disciple, the root word He uses here for ability denotes "power" or "strength."  The potency of the salt is what is important, even essential, for it to perform its task and be worth something.  So, as salt, Jesus is asking us to consider our potency, our ability for the task, the strength of commitment to discipleship, as His students.

There are many things that we can see in today's reading, many ways to view what it means to be a disciple, many things to think about.  But most of all, what strikes me today is Jesus' emphasis on our own strength or capability.  The commitment really has to be "all in."  As disciples, we look to His leadership and we have to think about what it means.  Certainly His life was committed to this Kingdom.  What He had to do He did to please God the Father about the way He lived His life, the commitment He made, the people He took as disciples and trained and sent out as apostles.  In each of His healings and miracles, Jesus is careful about how He lives His life in the world, because it is through how He lives that He teaches us what is God-like.  And this is what we take as potency, capability, commitment.  We don't have to do all the things that Jesus did to be like Him.  But we do have to take in how He lived His life.  First and foremost is the love of God, and this regulates all else that we have.  This is our real strength, that teaches us the how and the what of how we are, in turn, to live our lives.  Each one of us cannot be a duplicate of the other, we are not all the same "what."  But we do look at the how, at the love of God, the commandments about relationships, discipline, and ultimately justice, to learn what it means to be "like God" and to do likewise.  In this way, we become His disciples.  It is in His "how" that we count the cost, and make sure we have the ability -- with His help!

Before the rooster crows twice, you will deny Me three times

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed. And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Then he began to curse and swear, "I do not know this Man of whom you speak!" A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times." And when he thought about it, he wept.

- Mark 14:66-72

Yesterday's reading taught us about Jesus' trial before the Sanhedrin. The witnesses contradicted one another in their testimony, which referred to Jesus' statement about rebuilding the temple. Jesus would not answer any of the false accusations. Finally, the high priest asked Him, "Are You the Christ, the Son of the Blessed?" Jesus replied to this question: "I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven." The high priest tore his clothes, and said, "What further need do we have of witnesses? You have heard the blasphemy! What do you think?" They condemned Jesus to death. He was then blindfolded, and spat upon, and told to "Prophesy!" as the officers struck Him with the palms of their hands.

Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth." But he denied it, saying, "I neither know nor understand what you are saying." And he went out on the porch, and a rooster crowed. A sad story follows the events at Jesus' trial. Peter, we know, has followed Him. Peter has sworn allegiance. And yet, the question of a servant girl is enough to intimidate him. My study bible teaches, "Of the remaining faithful disciples, Peter and John alone have the courage to follow Jesus. Peter denies the Lord, but at least he is there to do so. His intentions are commendable, but his strength fails."

And the servant girl saw him again, and began to say to those who stood by, "This is one of them." But he denied it again. And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it." Then he began to curse and swear, "I do not know this Man of whom you speak!" A second time the rooster crowed. Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times." Peter realizes the true power of Jesus' prophesy of what will happen. He had sworn the greatest allegiance, that he would be willing to die before betraying Christ. But Jesus knows Peter better than Peter knows himself. It is an illustrative story about what happens when we are living off of our emotions alone, and the heat of a moment when we are threatened. Of ourselves, our own strength is not something we can always rely on. We need faith to help us -- assisted by the One who knows us best!

And when he thought about it, he wept. The realization and recognition comes after the fact. Weeping and repentance ("change of mind" in the Greek) are good if they help us to go forward and to learn, a kind of cleansing. My study bible reminds us, "All of us fail; Peter bursts into tears of repentance over his denial." And we know that these tears are healthy: Peter will return to the disciples and will be restored by Christ.

Peter, we know, will be forgiven and restored by Christ. Of course, he will go on to become a great leader of the apostles and the early Church, a powerful orator -- and eventually will die a death with Christ in crucifixion, of tremendous courage and faith. (Tradition tells us that Peter will request to be crucified upside-down, so as not to be seen as equal to his Master.) And there is a powerful story here which in some ways follows the judicial language we encounter in Christ's life and work, as we were reminded in yesterday's reading. Peter's repentance is an acknowledgement of error, but even more importantly it is a springboard to restoration. He returns to the apostles, and is restored by Christ. It teaches us about this kingdom that is seeking to break into the world: it is one of love. The false kingdom with its false witnesses who contradict one another, its oppressive effects in the world of evil in all the stories of demonic possession in the Gospels, its prince who is called the "father of lies," relies on harsh and torturous methods for its control. In the Greek, we find words used in Jesus' healings of the victims of this false kingdom that are the same as those for torture and beating (as in extracting a confession). But Jesus' kingdom of truth (as in the way, the truth and the life) is one which works on an entirely different principle. Its aim is restoration to our places with God, and our image in God. It is a timeless perspective that sees what we can be, and welcomes us to that place as we "change our minds." In love, it invites us to be what we truly can be in God's sight, with our cooperation. Repentance is for restoration and justice and truth -- torture and oppression are the tools of the devils. In fact, the word for "devil" in the Greek means one who falsely accuses, a slanderer, one who falsely condemns in order to destroy. So this episode of Peter's failing is a great one for our instruction in the power of faith to restore and to build strength, and our need for the One who accompanies us and will be sent, the Paraclete, the Comforter, the Friend who comes when we call. Remember to what and to Whom you pray when you ask for strength! It is a whole kingdom of love that teaches us who we are, and wants us back in our place within it. Always remember what repentance is for!

This is your hour, and the power of darkness

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said said to them, "Pray that you may not enter into temptation." And He was withdrawn from them about a stone's throw, and He knelt down and prayer, saying, "Father, if it is Your will, take this cup away from Me; nevertheless not my will, but Yours be done." Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation."

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." And He touched his ear and healed him. Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness."

- Luke 22:39-53

On Saturday, we read about Jesus preparing His disciples for what is to come. His arrest is imminent. Peter was warned that he would betray Jesus - "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me." Jesus also told His disciples they must prepare for hardship, in contrast to their first great apostolic mission. "But now," Jesus said, "he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.'"

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said said to them, "Pray that you may not enter into temptation." My study bible notes here: "One of the fundamental purposes of prayer is to strengthen us against temptation in terms of inner sin and outward trials." We know that Jesus has already warned Peter about the denials that are to come. Part of Peter's problem is his reliance on himself, his own strength and emotional conviction alone. We need God's help for the strength of the kingdom and the faith we need. Prayer is a way of seeking this strength. Jesus initiates the times of persecution here for His flock, as Jesus Himself is "numbered with the transgressors." The times of trial they will share with Him demand prayer and strength for the faith they will need.

And He was withdrawn from them about a stone's throw, and He knelt down and prayer, saying, "Father, if it is Your will, take this cup away from Me; nevertheless not my will, but Yours be done." A note reads: "Jesus exemplifies what He taught in the Lord's Prayer -- 'Your will be done' (11:2)." This wonderful short snippet of prayer teaches us so much. We get the human Jesus, who has all the reasons in the world for wishing this "cup" of crucifixion be taken away: He fears for His flock -- what will become of them? How will His mission continue? At His return, will He find faith on the earth? Will it help the Church to come to be crucified, which will serve as a stumbling block and foolishness to worldly opinion? There are so many ways, in addition to the merciless suffering and death He will undergo, that our human perspective is at work behind this prayer to forgo this cup "if it is Your will." But the power of Jesus as Son - and our example of faith and how we are to practice that faith - is in the words, "Your will be done." We have a model of prayer for our doubts and fears, our worldly concerns, our relationship to God in whose image we are made - for all of what we are.

Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. A note reads, "These details, reported only by Luke, indicate the human agony of Jesus and the divine help given to Him as He contemplates His Crucifixion." I like the response to the prayer that we are given here: an angel appears from heaven, strengthening Him. How do we know what angelic presence responds to our prayers for strength? Can we be aware of the efforts made on our behalf? This response is instant. And, as my study bible notes, we are also given the tremendous agony He undergoes at the same time. In our own times of trial, of doubt and indecision, the agony of the loss we face, let us remember His example, this picture: the angel and the agony He experienced before we did.

When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation." And here is another important facet of faith: the encouragement of others. Jesus is lending His care to His disciples - they must pray for their own strength and well-being.

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" A note here reads: "Son of Man is an expression that Jesus used for Himself which could mean (1) simply 'man' - that is, 'me' - or (2) the heavenly figure of Daniel 7:13, a title which both revealed and veiled Jesus' messianic identity." One thing that we can always count on from Jesus is straight talk: He is never afraid to confront accusers and those who harm others with their hypocrisy. He never minces words.

And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." A note interprets, "Permit even this: permit the arrest and let events take their course in fulfillment of God's will." Again, a double-sided picture: Jesus speaks out against the moment of betrayal, but also speaks for God's will, "Permit even this."

And He touched his ear and healed him. Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?" A note says that "Luke reports only the Jewish participants of the arresting party, whereas John reveals a contingent of Roman soldiers was involved as well." "When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness." And again, His outspokenness, even in the face of arrest. To their faces He says that they are of the power of darkness.

A seemingly strange set of contradictions: clearly Jesus refers here to His arrest and the actions of His accusers as part of the power of darkness. And yet that darkness is somehow a part of God's will. Or rather, Jesus will submit for a reason. This is the deep paradox in Christianity, and why the Crucifixion is a stumbling block: How can good submit to evil? How can an all-powerful God, who is essentially the reality of the Good, submit to that which is not good? How can evil overcome God, if Christ is the Son of Man, the Anointed One? And so we enter into the depth of paradox here, that in our suffering, we seek God's will, even if it is to submit to the acts of those whose power is the power of darkness. Jesus came into the world to save the world. If nothing else, we are given this assurance. And what must it be saved from, but the power of darkness? I read a quotation recently from Simone Weil. She wrote: "The extreme greatness of Christianity lies in the fact that it does not seek a supernatural remedy for suffering, but a supernatural use for it." And Weil's insight here teaches us a thing or two about what we view in this scene: that God makes use even of the evil in the world to create a transcendent force against it, to prevail with a greater good. We don't win the battles in this world by fighting evil on our worldly terms, but rather we give up that evil to God, and seek God's will for how to walk through it, transcend it, and transform for the sake of the greater good. I asked some friends what they thought of this quotation from Simone Weil, and one responded with great insight, pointing out to me how many people will take their own tragedies and suffering and turn them into an opportunity to help others. Let us consider then how this works by the power of God, to take our suffering and transform it into that which works for the greater good. What suffering do you have to give up to Christ today, to let go of so that He takes it with Him on that Cross? How may it be transformed for the greater good? Let us pray in faith, as does Jesus in today's reading, for the capacity to do that which He did, as those who serve His faith, as His disciples.