But seek first the kingdom of God and His righteousness, and all these things shall be added to you

 

 "Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on.  Is not life more than food and the body more than clothing?  Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.  Are you not of more value than they?  Which of you by worrying can add one cubit to his stature?  So why do you worry about clothing?  Consider the lilies of the field, how they grow; they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these.  Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?  

 

"Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'  For after all these things the Gentiles seek.  For your heavenly Father knows that you need all these things.  

 

"But seek first the kingdom of God and His righteousness, and all these things shall be added to you.  Therefore do not worry about tomorrow, for tomorrow will worry about its own things.  Sufficient for the day is its own trouble."

 

- Matthew 6:25-34 

 

We are currently reading through the Sermon on the Mount (chapters 5 - 7 in St. Matthew's Gospel).  In yesterday's reading, Jesus taught, "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.  For where your treasure is, there your heart will be also.  The lamp of the body is the eye.  If therefore your eye is good, your whole body will be full of light.  But if your eye is bad, your whole body will be full of darkness.  If therefore the light that is in you is darkness, how great is that darkness!  No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon." 

"Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on.  Is not life more than food and the body more than clothing?  Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them.  Are you not of more value than they?  Which of you by worrying can add one cubit to his stature?  So why do you worry about clothing?  Consider the lilies of the field, how they grow; they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these.  Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?"  Here Jesus warns against anxiety -- not against thoughtful planning.  My study Bible asks us to note that our physical well-being is directly dependent upon God, and only indirectly on food, drink, and clothing.  

"Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'"   For after all these things the Gentiles seek.  For your heavenly Father knows that you need all these things."   My study Bible explains that because the Gentiles served pagan idols, they remained consumed by dependence on earthly things.  Those who follow God can be freed from this excessive sense of dependence.

"But seek first the kingdom of God and His righteousness, and all these things shall be added to you.  Therefore do not worry about tomorrow, for tomorrow will worry about its own things.  Sufficient for the day is its own trouble."  Here, we note the central theme of Christ's teaching:  the kingdom of God; and God's righteousness, which is the subject of the Sermon on the Mount.   My study Bible expands on this, saying that Christ calls us to be free from anxiety about earthly things, and in so doing He directs us to look instead to heaven -- secure in the faith that God will provide needed earthly blessings.

Jesus' teaching today focus us on worry, on anxiety.  If we look up this word in the Greek (μεριμνάω/merimnao) it means, essentially, to be distracted.  Jesus uses this same word in St. Luke's Gospel, when Martha complains to Him that her sister is not helping her serve the guests, but spending time listening to Jesus teach.   Jesus tells her, "Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her" (Luke 10:41-42).   "Worried" is translated from the same word, while "troubled" is translated from a word that means to be fearful.  If we look more closely then at what Jesus is teaching here, the text implies that we can be overly focused on the wrong things through worry and anxiety.  Merimnao can also imply a mind that is split in some sense -- we become off-kilter, distracted, by things that take up our focus when Christ calls us (particularly in recent readings) to be "single-minded" and stick to our focus on God's kingdom.  This word can even be used in a positive sense, such as when we care for something, or pay attention, or take care.  But if we read these meanings in the text, and follow Christ's teaching as He's given to us so far, we come to see that what He says is that anxiety and worry tend to distract us from where our focus should be, on the kingdom of God.  They give us a "split mind," so to speak, and we are fragmented in different directions.  It's consistent with the teaching in yesterday's reading, in which Jesus says that our "eye" (the lamp of the mind) should be full of light.  Over-distraction with worry is a kind of darkness, that keeps us from focusing on Christ's light.  He suggests to us the remedy:  "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."  He's teaching us that God knows what we need, and a life of faith means living in God's care.  But then He teaches us something equally important to remember: "Therefore do not worry about tomorrow, for tomorrow will worry about its own things.  Sufficient for the day is its own trouble."  He's letting us know that He understands that worries are a part of life in the world, but each day will bring its own things to be concerned about -- and that is enough for the day.   Let us note, as is always so striking in this passage, the simple but stunning images Jesus gives us from nature:  the birds of the air whom God cares for, our stature which worry can do nothing to alter, and the lilies of the field, which even Solomon in all his glory could not match for raiment.  Jesus' poetic speech is nowhere finer than here, illustrating the precious things of life that can't be bought for money.

When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say to the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.

 Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.

- Luke 7:1-17

Beginning with Tuesday's reading, we have been reading through Jesus' Sermon on the Plain (so-called as the Gospel says He was standing "on a level place."  In yesterday's reading and continuation of the Sermon, Jesus began with a parable:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  But why do you call me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say to the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  My study bible comments here that this centurion, who is a Roman Gentile, is quite unusual in his devotion to the Jews.  Note that the Jewish elders begged Christ earnestly on his behalf.   It's also noteworthy that Jesus has just finished preaching the Sermon on the Plain to huge crowds from all over Israel and even areas of the coast considered to be Gentile regions; here it is a Gentile who comes to Christ in Capernaum.  In the Gospel, this takes place just after He has named the twelve apostles, who will be sent out to all the world.  My study bible calls this centurion's characteristics notable:  compassion, love for God and God's people, humility, and great faith. 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  There are three resurrections performed by Jesus recorded in the Gospels (see also 8:41-56; John 11:1-44).  My study bible calls them a confirmation of the promise that was given to the prophet Ezekiel, that one day God will open the graves and raise all the dead (Ezekiel 37:1-14).  Many people have exercised authority over the living, my study bible points out, but only the Son of God "has power over both the living and the dead" (Orthodox funeral service).  While Christ has power through His word alone (John 11:43), in this case He also touched the coffin, showing that His very body is life-giving.  It's a kind of affirmation that matter is meant to be united with Spirit, a hint about the full significance of the Incarnation itself, affirmed in resurrection.  My study bible notes the commentary of St. Ambrose of Milan on this passage:   that this even also prefigures Christ's own Resurrection. Mary will weep for Jesus at the Cross, but her tears will be turned to joy by the Resurrection.  So it is the same for the widow whose only son is raised from the dead, putting an end to her weeping. 

Jesus' ministry simply continues to expand, prefigured in the naming of His twelve disciples as apostles who will be sent out.  First there is the Roman centurion who seeks help for a highly esteemed servant.  There is something fascinating about the centurion's understanding about rank and hierarchy.  It is not just a simplistic and rigid sense of worldly authority or power.  Rather, the centurion's understanding of hierarchy also encompasses the true value of a person.  Although the one he seeks to save is a servant to him, he is yet highly esteemed; the word in the Greek gives the sense of one prized for interior virtue.  And although the centurion is an authority among the occupying Romans, commanding many military men under him, he's highly deferential to the Jews, not only holding their culture and spiritual heritage in high regard, but diplomatic enough that he goes to the elders of the community and asks them to approach Jesus for him.  This is a man who is not simply a soldier, but the epitome of what it is to grow into the fullness of humanity within his own position in the world.  He is the opposite of a harsh colonialist; he has built the community a synagogue.  Moreover, he is highly deferential to Christ, whom he calls "Lord," and tells that he is not worthy that Christ comes comes under his roof, a display of what no doubt was unusual humility.  This humility is the perfect foundation for the great faith that he has in Christ, as he is a man under authority who understands authority and recognizes immediately and with full confidence the power and authority carried by Jesus.   He is a remarkable example of someone who recognizes true virtue and the authority and rank which the true, the good, and the beautiful command.  He has eyes to see what so many others do not; every action is one that confers the wisdom of proper respect, a sense of true value.  Then this story is coupled with the unique story of the widow of Nain, which is found only in Luke's Gospel.  We begin to get a sense of the real foundations of what might be considered civilized standards of behavior:  Jesus' respect and compassion for the widow is akin to the centurion's understanding of true value and authority.  It is Christ who, above all, teaches us about the use of power, and grace which sets good values apart from what constitutes barbaric, ignorant, and evil abuses of power and authority.    In this example of resurrection, as well as the one in which He raises Lazarus, Christ displays His compassion for the weeping widow whose only son has died, and then presents her son -- as in the giving of a gift -- to his mother.  What we have here in Luke's Gospel, then, is the beginning of an understanding of what it is to be gracious, the foundation of what will go on to develop as notions of good behavior, good manners, true courtesy, the structure of society.  No longer is it tolerable -- in the view of the Gospels and in light of Christ -- for harsh abuses of power to constitute how authority should be carried out.  Already, of course, the Jews understood abusive power, the scandal of power as exercised by abusive or sacrilegious foreign rule, and certainly the story of the beheading of John the Baptist is an illustration of the depravity of the house of Herod Antipas, the tetrarch of Galilee at this time (Matthew 14:1-12).  But let us take a look at these stories in today's reading and their presentation in the Gospel.  The true honor shown to what is virtuous and good by the centurion is an illustration of how good character shapes perfect faith, how both humility and wisdom go hand in hand with Christian faith.  Christ's compassion on the widow, and His gracious gift and exercise of unheard-of power in service to compassion teaches us a high regard for the powerless; He restores to her the one treasure she has in life, her only son.  Certainly her own quality of life and standing in the community to a large extent depended upon the child.  All of this is to say simply that the Gospels point us not just to good behavior but true good values, what will go on to cement in place a foundation for that which is considered to be civilized, humane, virtuous.  Abuses of power are never "okay" in the Gospels; they should not be tolerated by those of us who seek to call ourselves Christian faithful and disciples of Christ.  Let us look to the examples we're given and think hard about our own lives and values.  We have a clear moral order given to us, a hierarchy and rank based on the virtuous, the true, and the good.  May we all uphold these things in every aspect of our own lives, and imitate what we see in Him and those who serve Him, no matter where they are found in the Gospels.  As the Roman centurion is in a position that can be highly abused, so we learn that no matter where we are in life, we also have this choice to be virtuous like he is.