But wisdom is justified by her children

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

"We played the flute for you,

And you did not dance;

We mourned to you,

And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'   The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

 

Then He began to rebuke the cities in which most of His mighty works had been done,  because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

 

- Matthew 11:16–24 

 

On Friday we read that the disciples of John the Baptist came to Jesus to ask if He was the One whom they awaited, as John is now imprisoned by King Herod.  On Saturday we read that, as the Baptist's disciples departed,  Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:'Behold, I send My messenger before Your face, who will prepare Your way before You.' Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying: "We played the flute for you, and you did not dance; We mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'   The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus here references a popular children's game of the time.  The children would divide into two groups.  One group would pretend to be musicians or singers, and the other would respond -- but in a way opposite that which would be expected.  The first group would either play music for dancing, or sing mourning dirges for a funeral; the second group would pretend either to dance or to weep.  Christ draws a parallel between children playing this game, and the Jewish leaders who responded wickedly both to John the Baptist as being too ascetic, and to Christ for being too liberal in mercy and joy.  

 

Then He began to rebuke the cities in which most of His mighty works had been done,  because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study Bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all. 

 

Jesus' expression, "But wisdom is justified by all her children," in some ways gives us a wonderful sense of the myriad possibilities of the saints.  That is, saints come to us in perhaps all walks of life (such as former prostitutes, for example) and varied places and personas such as makes it impossible to definitively categorize an image or life of a saint into one kind of framework.  Christ Himself distinguishes His own life from that of John the Baptist, noting that they form quite different pictures in the world and in their respective ministries.  John was an extreme ascetic, cutting all out of his life save his mission of prophesy in preparation for the Messiah, and living a radical poverty.  Jesus associated with notorious sinners such as tax collectors and others, for as He said Himself, "Those who are well have no need of a physician, but those who are sick. But go and learn what this means: 'I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance" (Matthew 9:12-13).  But what Jesus here commemorates in His teaching is that both will receive criticism from those who look on from the outside, and do not understand their missions and ministries.  When we take a look at the 2,000 year old history of the Church, and its countless saints, we find people from all kinds of backgrounds and lives.  In the history of the Orthodox Church alone, we find lists of saints that are seemingly inexhaustible, from every century.  We can look at saints such as St. Philothei of Athens, a 16th century woman from a very wealthy landowning family who was widowed at a young age (that story, in and of itself, is not that unusual in the history of the saints).  She chose to dedicate her life to Christ, establishing monasteries under Ottoman rule.  Moreover, she distinguished herself by seeking to ransom and save many women from slavery in Ottoman harems, giving them refuge, training them to do other types of work, even establishing a central marketplace with stalls for women to sell the wares and crafts they learned to make.  She was martyred by being beaten for her activities in ransoming and saving women from slavery.  In the city of Athens, Greece the properties she established continue to shape much of the central city.  See her biography here.  We can contrast St. Philothei with a modern saint who established his ministries in Shanghai, China and San Francisco, California during a period of extremely turbulent world politics which centrally affected his flocks.  He is known as St. John of Shanghai and San Francisco, St. John Maximovitch, and St. John the Wonderworker for the miracles associated with him.  He ministered in the Russian Empire, in Western Europe, in China, and finally in the Western United States, and is known for care of the faithful amidst seemingly unending strife even among parishioners and within his flock as a bishop.  He ministered even under Japanese occupation in China, and refused to bend to the Soviet authorities in Russia.  He himself was the victim of varied accusations, including slander from political enemies.  In the midst of building a cathedral in San Francisco, he was accused of financial wrongdoing and taken to court by a group which included some of his own church board, other priests, and even bishops, but was exonerated.  He was known for his extreme asceticism and unconventional behavior (such as appearing barefoot to visit the ill in hospital), and his relics lie now enshrined in the magnificent cathedral he built in San Francisco, Holy Virgin Cathedral the Joy of all Who Sorrow.  See a partial biography here.  From these very few examples, our Lord Jesus Christ, St. John the Baptist, St. Philothei of Athens, and St. John of Shanghai and San Francisco, we see a wide diversity of saints who lived across the centuries and in varied places across the world.  St. Paul has said of his own holy life, that he was given an ailment we don't quite know, which he called a thorn in his side, and a messenger of Satan.  He prayed unsuccessfully to the Lord to remove it from him, but he was told by the Lord, "My grace is sufficient for you, for My strength is made perfect in weakness."  St. Paul concluded, "Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me.Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong" (see 2 Corinthians 12:7-10).   What all of this possibly teaches us about holiness is that while none of us are perfect, God works through us nevertheless.  Let us honor holiness wherever it is found!  For wisdom is justified by  her children.  

 

 

 

 

 

 

But wisdom is justified by her children

 

"But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

 

- Matthew 11:16-24 

 

Yesterday we read that, as the disciples of John the Baptist departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.' Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"   

 

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying: 'We played the flute for you, and you did not dance; We mourned to you, and you did not lament.' For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus here refers to a game which was played among Jewish children.  Perhaps the words are a singsong that accompanied the game.  The children would divide into two groups; one would pretend to play musical instruments or to sing, and the other group would respond in a manner opposite to what was expected.  So here Jesus draws a parallel to the Jewish leaders who responded in deliberate opposition both to John the Baptist as being too ascetic and to Christ as too liberal in mercy and joy.  When Jesus says that "wisdom is justified by her children," He seems to be referring to the fact that as different as the ministries of John the Baptist and Jesus seem to be, they are both products of holy wisdom, and their spiritual fruits vindicate them.

 

 Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  These are the Galilean cities in which Jesus had done great healings and exorcisms (mighty works) and so they are witness to the holy power at work in His ministry.  My study Bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.

Jesus' reference to the children's game teaches us something about the attitude of the critics of both Jesus' and John the Baptist's ministries.  There are those who simply will find fault because they don't want to hear or receive the message that is being preached.  The criticism is erratic and it doesn't make sense -- and it's also immature and childish.  But as Jesus takes on His own criticism of the cities which have rejected Him and His ministry, the tone becomes more serious.  Because, in fact, they aren't simply rejecting His words and teaching, but the actual works -- the spiritual fruits -- that manifest the truth of who He is and what He has to teach, His word.  As my study Bible says, to have seen Christ's works and rejected Him is far more serious than never to have known Him at all.  At the end of yesterday's reading, Jesus called out, "He who has ears to hear, let him hear!"  Here there is a reflection of an idea that is similar to this, as Jesus is asking for spiritual ears that can hear the spiritual messages brought to the people through the work of the Spirit.  Those who saw His mighty works and still rejected Him haven't got spiritual eyes to see.  They don't understand the power of judgment that is inherent in anything with which God may bless and reveal truth to us.  For to reject such efforts is to reject God, and to reject God is to reject life, and all the blessings that includes for us.  We depend upon God for our being, and all that is true, or good, or beautiful.  What is rejected, then, is that substance that is manifest in the works, the reality of the holy power that  is unchanging, and not simply temporal.  Jesus is not performing magic tricks, or spiritual feats to impress people.  His entire Incarnation in the world is God reaching toward us, bringing salvation for those who can receive it, and truly "see" and "hear" it.  In the first letter to the Corinthians, St. Paul speaks of maturing in a spiritual sense:  "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.  And now abide faith, hope, love, these three; but the greatest of these is love" (1 Corinthians 13:12-13).  He is speaking here about growth in spiritual maturity and understanding, and let us note the metaphors to sight.  His aspiration is for more understanding, to "know just as I also am known" [by God].  This is what Christ asks us for, this spiritual journey, where spiritual sight and hearing are cherished, sought, and known -- as well as the growth toward greater maturity that St. Paul writes about.  Let us especially note the final line.  Where is faith, hope, and love in the self-serving cynicism of the religious leaders?   Love is also known as "charity" in our traditional language of the King James Bible.  Where is the charity in hearts that are so hard they do not even receive the great healings of human beings they have seen?  Let us remember these words and this teaching, for it is our lack of charity and love that blinds us to such great things we are rejecting -- and the depth of loss that creates for us.

 

 

 

Wisdom is justified by all her children

 

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. 

But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  And the Lord said, "To what then shall I liken the men of this generation, and the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not weep.'

"For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

 

- Luke 7:18-35 

 

Yesterday we read that when Jesus concluded all His sayings (the Sermon on the Plain) 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 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.

 

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  My study Bible comments here that John the Baptist was imprisoned soon after Jesus was baptized (Mark 1:14).  Although John had directed his disciples to follow Christ (John 1:29-31, 35-37), some remained with him.  While John's own faith was undoubtedly strengthen by the signs Jesus performed, my study Bible says, in patristic commentary this encounter is universally seen as a means John used to convince his remaining disciples that Jesus was indeed the Coming One.

 

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:   'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.   Jesus' quote regarding John the Baptist is from Malachi 3:1.  By quoting from the prophets, Jesus is clearly speaking of the great honor due to John the Baptist, who lived in poverty but is nonetheless exalted by God.  In contrast to those who are clothed in soft garments, John wore animal skins with a leather belt, and ate what nature provided (see Matthew 3:4).  His radical poverty defined his complete and total dedication to God.  My study Bible comments that although John was the greatest prophet, his earthly life and ministry remained in the period of the old covenant.  The new covenant so far surpasses the old that the least in the kingdom is greater than the greatest outside it.  This does not imply that John will not be resurrected to the Kingdom, but only that his life on earth came before something far superior.  Regarding those who had been baptized with the baptism of John, see Luke 3:7-14.

But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  See Mark 11:27-33.  

And the Lord said, "To what then shall I liken the men of this generation, and the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you, and you did not dance; We mourned to you, and you did not weep.'"  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'"  My study Bible explains that the children sitting in the marketplace and calling to one another are playing a game of the period.   It was a game played in two groups.  One group would mimic musicians, and the other group refused to respond appropriately to the type of music that was played, either for dancing or mourning.  It notes that the Pharisees were so rigid in their religion that they were unable to respond to and engage the world around them.  Therefore, they rejected John as being too mournful and ascetic, and Christ as being too merciful and joyous.

"But wisdom is justified by all her children."  My study Bible notes that in spite of being rejected by the Pharisees, both John and Christ are justified, not by the opinions of men, but by their children, those who would come to believe and be faithful.

 

Jesus says in response to the Pharisees and the lawyers,  "But wisdom is justified by all her children."  The men He addresses first of all condemn Christ for the joyfulness of His ministry and condemn John the Baptisn for his asceticism.  Christ's response is that in neither case are they correct, for wisdom works through a myriad of appearances in the world, a pantheon of saints who each embody holy wisdom in their lives and live those choices to glorify God in more varieties than we can understand.  It seems to me that each person has a particular way to serve God, and that we can see this in the variety of saints and their ministries and lives in the history of the Church.  As each one is born and lives in particular circumstances, so each will be called by God to serve in particular ways fitting to the time and place and the choices available to them.  So one thing that we can surely learn from Christ's teachings in today's reading is that we cannot prejudge nor quantify exactly what holiness will do or looks like.  We can see this in Jesus' chastising of those who apparently would look upon John as failure or false prophet now that he was imprisoned.  There were many at the time, we remember, who fancied that he was the expected Messiah, although John himself denied that (see John 1:19-28).  I love Jesus' vivid description in His castigation of those who would now reject John for the hardship of his life:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet."  What did they go out to see in the wilderness where John was preaching and baptizing?  A timid weak reed shaken by any wind that blew, or the man who stood up to the king?  Is John in the king's court, or is he in his prison?  The rough John did not bend as a reed, and never wore gorgeous apparel or lived in luxury, but rather suffered a gory death through the games and feasting of that court!  See Matthew 14:3-12.  But although the ministries and persons of John the Baptist and Jesus seem quite different, they are both called by God and follow God in what they do and how they live their lives and conduct their ministries.  Each has his role to play.  Only Jesus is the Christ, and John has his own important role to play in the story of salvation, as the one who prepared the way for Christ.  John served as the model for the early monastics, especially the desert monks, who would renounce all for the sake of following God.  His asceticism likewise provided inspiration.  But Jesus here mimics those who criticize Him, and we get a very different picture of His ministry:  to them He is "a glutton and a winebibber, a friend of tax collectors and sinners!"   In this picture of the opposite of John's rigorous asceticism and poverty, Jesus seemingly makes quite a spectacle of Himself in the eyes of the Pharisees and the lawyers.  In the eyes of these religious authorities, both He and John are not up to their standards of behavior.  But Jesus declares the opposite, that "wisdom is justified by all her children."  What fruits do these ministries bear?  What spiritual fruits grow from John and Jesus?  How do they inspire their followers -- do their children glorify God?    The religious leaders seem to think that it is up to them to fashion what glorifies God and what does not -- to dictate what wisdom is and does, and does not.  But they fail to honor God by failing to see what the people have seen -- even the tax collectors -- in the figures of both Jesus and John.  In emptying their lives to God, each one is transfigured in the power of God, right to the end, and into a fulfillment of an image given by God.  So they form models for our lives, regardless of what each appears to be.  For wisdom is justified by all her children.  Jesus says, "Blessed is he who is not offended by Me."  Let us consider how we honor wisdom, in whatever form wisdom takes.

 

 

 

Wisdom is justified by all her children

 

 Then the disciples of John reported to him concerning all these things.   And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  

 

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not weep.'

"For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

 

- Luke 7:18-35 

 

Yesterday we read that when Jesus had concluded His Sermon on the Plain 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 the word, and my servant will be healed.  For I am also 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. 

 

Then the disciples of John reported to him concerning all these things.   And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  My study Bible notes that John the Baptist was imprisoned soon after Jesus was baptized (Mark 1:14).  Although John directed his disciples to follow Christ (John 1:29-31, 35-37), there were those who remained with him.  While John's own faith was strengthened by Christ's signs, my study Bible says, in patristic commentary this encounter is universally viewed as a means used by John to convince his remaining disciples that Jesus was indeed the Coming One.  Just as John proclaimed himself to be the "voice of one crying in the wilderness" (Luke 3:3-6, Isaiah 40:3-4), Jesus here responds to John by echoing to the words of Isaiah regarding the time of the Messiah (Isaiah 35:5-6).

 

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:   'Behold, I send My messenger before Your face, who will prepare Your way before You.'"  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  As both John and Jesus have echoed prophesy in expressing their identity, here Jesus turns to the prophesy of Malachi (Malachi 3:1) to proclaim the identity of John to the multitudes. My study Bible notes that although John was the greatest prophet, his earthly life and ministry remained in the period of the old covenant.  It says that the new covenant so far surpasses the old that the least in the kingdom is greater than the greatest outside it.  This does not imply that John will not be resurrected to the Kingdom, but only that his life on earth came before something far superior.  Regarding the Pharisees and lawyers, see Christ's response to the temple authorities concerning John the Baptist in Luke 20:1-8.

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you,

And you did not dance; We mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."  My study Bible explains that this was a game which children would play in two groups.  One group would mimic musicians, and the other one would refuse to respond appropriately to the type of music that was played -- for mourning or dancing.  It notes that the Pharisees were so rigid in their religion that they were unable to respond to and engage the world around them.  Therefore, they rejected John as being too mournful and ascetic, and Christ as being too merciful and joyous.  But in spite of being rejected by the Pharisees, both John and Christ are justified -- not by the opinions of human beings, but by their children.  That is, by those who would come to believe and be faithful.  

How do we know whose children we are?  In various places in the New Testament, we're reminded that to be a child of someone means that we behave as they did, we think like they did, we do things like they did.  Perhaps ironically, considering the theme of today's reading, both John the Baptist and Jesus used such terms in chastising the religious leadership.  John the Baptist preached to the multitudes, "Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones" (Luke 3:8).  In John's Gospel, Jesus says similarly to the Pharisees, "If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. You do the deeds of your father" (see John 8:39-41).  In becoming children by adoption, we are encouraged to realize that we are created in the image and likeness of God (Genesis 1:26-27).  Therefore, we are to become more "like" Christ.    In the Sermon on the Plain, which we've just read through in Luke's Gospel, Jesus teaches, "A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher" (Luke 6:40), and He teaches to "love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful" (Luke 6:35-36).  The teaching is clear, that to be a "child" of someone is to become "like" them, to grow in their image.  This, for Christ, is discipleship, and how we are to grow in likeness so that we are known as God's children, "sons of the Most High."   But, as the lesson from today's reading makes clear, we must also have insight to understand this.  The rigid legalism of the Pharisees only condemns by outward appearance, and do not recognize the godly elements in both John and Jesus, the wisdom that is at work in their ministries, as different as they may seem in outward expressions of their love of God.  Jesus is the Bridegroom who feasts with His friends while He is in the world, whose friends will fast later (see Luke 5:34-35).  John is the great ascetic, whose life is devoted to nothing but the love of God, and preaches repentance to the world in preparation for the Christ (Matthew 3:1-6).  What is striking in today's reading is the loyalty Jesus shows to John in defending him so vigorously to the Pharisees.  Similarly, He defends His disciples in public when He encounters them involved in a dispute, but later corrects them in private (Matthew 17:13-21).  When the disciples discover someone not of their group casting out demons in Christ's name, He tells them, "Do not forbid him, for he who is not against us is on our side" (see Luke 9:49-50).  What Jesus shows us in these examples is a brotherhood that exists between all believers, that all children of God (or "sons of the Most High") are united in a kind of love that supersedes easy judgment by appearance.  When we look at the whole history of saints in the Church, we see a plethora of personalities, actions, those from a myriad of walks of life, and every country where there are faithful -- and a multitude unknown to us also.  We must be united in this desire to be "like God" but in the ways that God calls each.  For that we need the discernment of a loving heart that has already wrestled with one's own faith and errors, survived correction, and earnestly seeks the way of Christ -- even in how we approach those not of our nominal flock.  To be like Christ is to seek to recognize all of wisdom's children. 

 

 

 

But to what shall I liken this generation?

Last Judgment, late 15th cent, Tretyakov Gallery, Moscow

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

 'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

On Saturday we read that, as the John's disciples departed after their question for Jesus, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of  John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:   'We played the flute for you, and you did not dance; we mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."  Jesus' scenario of the children pictures a game that was played among Jewish children at the time.  They would divide into two groups.  One group would either pretend to play musical instruments (as for those who dance) or singing mourning songs (as for those who lament or wail).  The other group would respond in the opposite or antithetical way than expected.  My study bible says that Jesus draws a parallel to the Jewish leaders, who responded with criticism of John's ministry that he was too ascetic, and to Christ's that He was too liberal in mercy and joy.

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible comments that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  Jesus chastises the towns which have been witness to His works, or miracles, and failed to have faith.

This is a turning point in Christ's ministry, which we can discern from the events described in today's and other recent readings.  First of all, He has just sent out the Twelve on their first mission, extending the power of His ministry through them and the work that they will do, giving them power to preach and to heal.  Second, John is in prison, and John's disciples have just come from him to Jesus, asking if He is the Coming One, or if they should look for another (see this reading).   Jesus responded to John's disciples by saying that they should tell John about the works He has done, which are signs prophesied to accompany the Messiah -- indicating that He is, indeed, the One whom they have awaited.  Each of those things are both unifying and expanding of Jesus' ministry.  But Jesus then turns to address the apparently fickle crowds under influence of the leadership in Jerusalem.  What He describes is unfair and unjust criticism, deliberately drummed up to savage both the ministries of John and Jesus.  On the one hand it is easy to criticize John for his asceticism, his depth of commitment to radical poverty like the prophets before him, for whom only service to God mattered above all else in life.  But Jesus who sits and feasts even with known sinners (as in this reading) is in for the opposite treatment:  He is far too liberal, as my study bible puts it, in joy and mercy.  Moreover, Jesus lists all the towns in Galilee where He has performed miraculous works of healing, and where He has been rejected in response.  He compares them unfavorably to the Gentile areas of Tyre and Sidon, and even to Sodom, and suggests that in the judgment each will be judged more harshly than these.  The pivot point is Christ Himself, and the power of God at work in Him and with Him, even the kingdom of heaven which accompanies Him and which He seeks to spread in the world through His ministry.  Each of the "mighty works" that He's done is evidence of this presence of God, and yet faith has not followed.  Throughout the Gospels, Jesus will be challenged by the authorities to "prove" that He is the Christ, by producing miracles on demand.  While Jesus' many miracles are attributed to the faith of the one who is healed, or possibly the friends or relatives of the healed person, this does not necessarily result in the faith of those who witness such healings.  And in this we see the wisdom of Jesus, who knows psychologically the true state of human hearts better than anyone else.  He could come into the world and perform every miracle conceivable.  He could do things simply to "prove" He is who He says He is.  But none of that would bring real faith.  Like the demanding religious leaders, it would only encourage what was already the disposition of the heart, whether that was selfishness or a true righteousness.   What He asks of us is a true response to the presence of this Kingdom, whatever form that takes.  Do we respond with love and trust, with reverence?  Is God's love about our entitlement, our demands?  Is it meant to feed selfishness, or to encourage our growth and healing?  Are we disposed to do the work of repentance/change of mind?  Do we even know that there are things we need to work on within ourselves to dwell as fully as possible within His strength and love, and to become more like Him?  His mercy is for the ones who know they have need of a Physician, a healer of body, soul, and spirit.  His joy is for those who truly need it, or rather, who know and deeply feel they need it, and come to terms with a true desire for it.  Let us continue along with Christ's ministry, and understand that everything else really depends upon faith.  That is, trust in Christ.  It all comes down to what we put first.

Wisdom is justified by her children

 "But to what shall I liken this generation?   It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flue for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

Yesterday, we read that as the disciples of John the Baptist departed (they had come to ask Christ on John's behalf if He is the Coming One -- the Messiah -- as John is in prison; in Monday's reading), Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 "But to what shall I liken this generation?   It is like children sitting in the marketplaces and calling to their companions, and saying:  'We played the flue for you, and you did not dance; We mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus' quotation references a game played among Jewish children in which they would divide into two groups.  One pretended to play musical instruments or sing, and the others would respond in a way opposite to what would have been expected, either dancing or mourning.  Jesus is drawing a parallel to the Jewish leadership and their responses to both John the Baptist and Himself.  John the Baptist they criticized as too ascetic, and Jesus is criticized for being too liberal in mercy and joy ("a glutton and a winebibber, a friend of tax collectors and sinners" -- see this reading).   That wisdom is justified by her children is an important statement regarding our assumptions about holiness:  the Spirit works as it will, and those who do God's work in the world justify wisdom by their fruits.  Holiness is ever-creative and manifests myriad forms, coming from the Source of life itself; neither is it contained by our assumptions or reasoning (Isaiah 55:8).

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible says here that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.  This conveys an important understanding about testimony and its effects; it is never made in a vacuum.

What does it mean to be blind to holiness, goodness, wisdom?  It is a mistake to assume that good works are simply done only for those who'll be interested in them.  A true testimony is, in effect, an act of God.  One moved by the Spirit or through whom the Holy Spirit works is not acting alone, nor in a manner that is simply characterized by personal choice and therefore not pertinent to others.  Every holy act, every gift, is given in community.  This even extends to personal prayer if it is true and pure.  When we choose to live as a part of this Kingdom, it makes an impact -- perhaps unseen -- in the community of the world.   It is a kind of energy that is at work in the world, and it is the energy of love and mercy manifest, even when its effects are in some sense shocking or disturbing.  Jesus uses the examples of Himself and John the Baptist.  John scandalized with his asceticism; he lived in the wilderness, wore clothing from the skins of camels, and lived purely for God, seeking no kind of worldly comfort but for that love alone.  Jesus eats and drinks with tax collectors and sinners, giving scandal by His love for those who need Him as physician, and His joy at being with them, as friends of the Bridegroom.  But wisdom is justified not only by the ministries of both John and Jesus, but by all her children who are to come.  It should be noted that in Greek, the word for wisdom is feminine:  sophia.  Moreover, the word here translated as children literally means "works."   Therefore we understand that the works to which Jesus refers, and the children He cites, are those "works" inspired by the Spirit in those who love God.  Through participation in the Kingdom, they are this mutual love manifest.  The condemnation of rejection therefore really comes from a rejection of God, and this is why such works are never done in a vacuum.  Rather, it calls us to account, whether or not we like it.  Holiness touches on the deepest part of ourselves.  It calls to the heart.  It a call is from our Creator.  We can choose to ignore or remain in a place of ignorance or lack of understanding, but we never leave the business of what it is to be a human person created in the image and likeness of God, nor the joy contained in the life God offers to each of us in love.

Wisdom is justified by her children

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'

"For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you." 

- Matthew 11:16-24

 On Saturday we read that as John the Baptist's disciples departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before you.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

 "But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:  'We played the flute for you, and you did not dance; We mourned to you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus likens the response of the leadership (and the fickleness of the crowds who follow) to a popular children's game.  The children would divide into two groups; one pretending either to play musical instruments or sing, and the other responding in a way opposite of that which would have been expected.  Jesus draws a parallel to the leadership who responded with criticism both of John the Baptist as being too ascetic and to Jesus as being too liberal in mercy and joy.  And yet, as He pointed out in the reading from Saturday, they had all gone out to see John when he preached repentance in the wilderness (see Saturday's reading, above).  That wisdom is justified by her children teaches us once again to look at the fruits of ministry; they justify both John and Jesus, regardless of their different appearance and style.

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible says here that it is a far greater sin to have seen Christ's works and rejected Him than never to have known Him at all.

 In today's reading, we get Jesus' scathing remarks to those who reject ministry and the work of God in the world, and of wisdom.  They are like children playing and taunting, shallow and with no depth nor understanding.  And worse, there are those who have seen great works of power, and yet who still reject the message of the Kingdom.  It is an acknowledgement in the Gospel of rejection, of those who cannot accept what is within their midst.  Certainly Jesus is implicating the leadership, who seem focused only on criticism of surface appearances, and cannot see the substance and truth of what is happening, even if mighty works are done in their cities.  It's an indication of how deep rejection can go in the face of truth staring us in the face.  It's also a teaching to us about the kind of complacency that trusts only in our own self-interest, in our "places at the table."  Jesus touches on such a theme when He speaks scathingly of those in high places:  "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats 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" (Luke 20:46-47).  It comes down a question of what we put our trust into.  Do we go by the shallow surface of appearances, so easy to criticize and judge?  Or do we judge with good judgment?  Do we reach down into a place where we put our trust in something deeper, something into which our prayer life leads us?  Jesus teaches us to refrain from surface judgments, and not to judge by mere appearance (John 7:24).  In Matthew 7, Jesus has said, "Judge not, that you be not judged.  For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.  And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye?" (7:1-3).  When judgment of others rests on surface appearances, it too often serves selfish ambition and complacency.  We avoid doing what we ought to be doing, practicing awareness of ourselves and our own state of mind and heart, and insist that we can ascribe motive to others without 'judging good judgment.'  The one way that Jesus teaches over and over to find good judgment is through the fruits of those who come to us as prophets of one thing and another:  "Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles?" (7:15-16).  In today's reading, Jesus gives us a positive version of these statements when He refers to both John's and His own ministry:  "But wisdom is justified by her children."   He and John bear very little surface resemblance to one another, in many dimensions.  Jesus eats and drinks with tax collectors and sinners; John is extremely ascetic, dedicated to a life of poverty in his love of God.  But both serve the same wisdom.  Many of my readers may be familiar with the great Byzantine cathedral called Haghia Sophia, or "Holy Wisdom," built in Constantinople in the sixth century and still standing.  In the Greek tradition, "Holy Wisdom" refers to Christ.  That is, the wisdom of the Lord who was at work in the world throughout the Old Testament foreshadowing Christ, and Incarnate as Jesus Christ in the New.  St. Paul also calls Christ "wisdom" (see 1 Corinthians 1:18-24).  In both Hebrew and Greek, the word for wisdom is feminine, and thus given a feminine article and pronoun.   Jesus is teaching us to grasp wisdom, to come to know it, and to know her children, no matter how varied and different they may seem to us.  It is only this way that we can practice "good judgment," to make discernment, and to understand the reality behind what we see.  Too often we are deceived by our own desires, our limited viewpoint, the fear of losing our own place, particularly in the eyes of the world.   It remains essential that we understand, in a world beset by images and bad judgment, and constant criticism tearing down all and sundry without thought, that we know that "wisdom is justified by her children."  This must be a part of our faith, that which we cling to, pray to, and in which we seek to participate in the life of Christ and the communion of saints.  There we begin, and there we find what is truly good for us, and for the world.

Wisdom is justified by her children

"But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:

'We played the flute for you,
And you did not dance;
We mourned for you,
And you did not lament.'

For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, i will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."

- Matthew 11:16-24

On Saturday, we read Jesus' speech to the multitude after two disciples of John the Baptist came to ask Him, on behalf of the imprisoned John, "Are you the Coming One, or do we look for another?"  As they departed, Jesus began to say to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  For this is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.  And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.  For all the prophets and the law prophesied until John.  And if you are willing to receive it, he is Elijah who is to come.  He who has ears to hear, let him hear!"

"But to what shall I liken this generation?  It is like children sitting in the marketplaces and calling to their companions, and saying:  'We played the flute for you, and you did not dance; We mourned for you, and you did not lament.'  For John came neither eating nor drinking, and they say, 'He has a demon.'  The Son of Man came eating and drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by her children."  Jesus scolds the crowds, in this continued speech from Saturday's reading.  My study bible explains that the quoted verses are a reference to an ancient game played by Jewish children.  The children would gather into two groups:  those pretending to play musical instruments or singing, and the other group which responded appropriately by dancing or mourning.  "But in the case of John the Baptist and Jesus, their contemporaries -- especially the Jewish leaders -- refuse to respond to either one.  They accuse John of being too ascetic and Jesus of being too liberal, a friend of . . . sinners."

Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent:  "Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.  But I say to you, i will be more tolerable for Tyre and Sidon in the day of judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day.  But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you."  My study bible tells us:  "Severe judgment is pronounced on Galilean cities where Jesus preached and healed, but the people not respond.  This happened in Chorazin, Bethsaida and most especially Capernaum.  Sodom, the greatest offender, will receive some lenience in the day of judgment, because that city never saw Jesus' mighty works.  'To whom much is given . . . much will be required' (Luke 12:48)." 

 Jesus clearly lays out what is to lead in our lives, in their lives -- the lives of this crowd to whom He speaks.  It's God that leads, or more appropriately to the context, wisdom.  In yesterday's reading, He vehemently questioned the crowds before Him, "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed, those who wear soft clothing are in kings' houses.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet."  What did they expect to find, in John whom they now criticize for his lifestyle?  They found a prophet, and more than a prophet.  John they criticize, now that he is in prison, for his rough life, a ministry in the wilderness, preaching repentance.  He's a man who lived only for God, forgoing everything else -- and among the criticism, apparently they now claim he has a demon!  Jesus isn't the type of ascetic that John the Baptist was, and Him they criticize in the opposite way:  He drinks and eats, He dines with tax collectors and sinners.  They call Him a glutton and a winebibber.  But wisdom is justified by all her children!  Whatever John was, his ministry was a product of wisdom, of grace.  Whatever Jesus' ministry, it is led by God, by wisdom.  The analogy to the children's game, in which one group was supposed to follow the promptings of the other, tells us Jesus' point of view of this crowd, whose expectations are inflated beyond what God is giving them, what grace is living amongst them in the shape of the ministries of Jesus and of John.  They are childish in their demands and their petty criticisms, not seeing what is truly before them, not understanding with the wisdom that is on offer to them.  And hence, this speech of Jesus to the crowds becomes extended into the cities where others like them dwell.  These are cities in which "mighty works" have been done, powerful acts of grace, signs of God's presence and leading and teaching.  His analogy here is so powerful, His criticism so strong, that He tells them that even Sodom will receive more mercy and understanding, because Sodom did not have the grace that these cities have received.  The leading of God, the revelation of grace, wisdom at work, is a kind of gift that calls us to a place of great responsibility for what is being offered.  It's not we who shape grace, who shape the revelation of wisdom, of holiness.  It is something beyond us, and greater than us, One that does not conform to our expectations, but calls us into a state of greater understanding, beyond our own boundaries and wisdom -- into an awareness we didn't have before.  To refuse that awareness is to refuse the gift of grace.  To refuse that wisdom is to spurn God.  Jesus doesn't spare these crowds from criticism, any more than apparently the criticism both He and John the Baptist suffer from the crowds.  But He does call them to the powerful force at work among them, the seriousness of what they spurn even as great acts of God are done in their cities, in order to emphasize the reality of this choice.  It is God who leads, who calls us out of our own boxes and corners and boundaries, who leads us into wisdom if we can stretch our minds around what is on offer to us.  How do you take that gift?  How can your faith embrace both John and Jesus, who come in such different and unique packages, who both call us to something beyond them, to a kingdom of heaven in which there are many mansions?  How does holiness manifest among us, and which of us can dictate to wisdom?