Yes, Lord, yet even the little dogs eat the crumbs which fall from their master's table

Then Jesus went out from there and departed to the region of Tyre and Sidon. And behold, a woman of Canaan came from that region and cried out to Him, saying, "Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed." But He answered her not a word. And His disciples came and urged Him, saying, "Send her away, for she cries out after us." But He answered and said, "I was not sent except to the lost sheep of the house of Israel." Then she came and worshiped Him, saying, "Lord, help me!" But He answered and said, "It is not good to take the children's bread and throw it to the little dogs." And she said, "Yes, Lord, yet even the little dogs eat the crumbs which fall from their master's table." Then Jesus answered and said to her, "O woman, great is your faith! Let it be to you as you desire." And her daughter was healed from that very hour.

- Matthew 15:21-28

Yesterday, we read about the scribes and Pharisees from Jerusalem, who criticized Jesus because His disciples did not practice the ritual purity of washing their hands. Jesus countered with an accusation of His own, that their traditions actually prevented the Law of Moses from being carried out -- and He gave the example of property that was dedicated to the temple, and therefore could not be used by dependent relatives, such as a father and mother. He said, "Hear and understand: Not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man." His disciples told Him the Pharisees were offended at what He said. Jesus replied, "Every plant which My heavenly Father has not planted will be uprooted. Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch." Later, He explained His earlier saying to the disciples, that whatever goes into the mouth is eliminated, but what comes out of the mouth proceeds from the heart, and they defile a man -- "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man."

Then Jesus went out from there and departed to the region of Tyre and Sidon. Today, Jesus is in Gentile territory.

And behold, a woman of Canaan came from that region and cried out to Him, saying, "have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed." But He answered her not a word. To think about Canaan and its character in the Old Testament, we have to understand that this was a land promised by God to Israel. But it was never fulfilled fully and permanently -- its population lived side-by-side with Jews, but was considered to be a kind of enemy territory, distinguished theologically from the Israelites. In Genesis, we may read of the curse of her ancestor Canaan, in which his descendants are to be "slaves of slaves." So here, we have this woman of this "inferior" people coming to Christ and calling Him "Son of David," and "Lord." She is calling for mercy. She accords Him royal Jewish lineage even in His humanity, and shows great humility in calling Him Lord.

And His disciples came and urged Him, saying, "Send her away, for she cries out after us." But He answered and said, "I was not sent except to the lost sheep of the house of Israel." Not only is she a Canaanite, but to approach the men publicly is not customary in any case. My study bible says that Matthew's Gospel is written primarily with a Jewish orientation, hence the great pains to make this distinction. We must also understand the historical theological distinction between these peoples, and the context of the Old Testament scriptures.

Then she came and worshiped Him, saying, "Lord, help me!" But He answered and said, "It is not good to take the children's bread and throw it to the little dogs." This is Jesus' third refusal of the woman: first He doesn't answer her, next He tells her He's sent only to the lost sheep of the house of Israel. Here, she even worships Him! But He tells her what sounds like a great insult -- and we have to keep in mind the historical context. This text is illustrative of just that. But Jesus' refusal is seen as a kind of prompting or goading, and she replies.

And she said, "Yes, Lord, yet even the little dogs eat the crumbs which fall from their master's table." Then Jesus answered and said to her, "O woman, great is your faith! Let it be to you as you desire." And her daughter was healed from that very hour. Her persistence and faith in Christ proceeds even out of every refusal. She doesn't respond in kind, but rather in humility and directness -- with persistence in her faith in Him for what she wants and needs. In a sense, we can read the fulfillment of the Israelite promise of Canaan into this encounter: Jesus' Church will become also a Gentile Church; in Christian context, the true Israel. She also is one of the people of God. The Gospel has already taught us that Jesus is the knower-of-hearts; here, we must presume His goading was prompting her great expression of faith.

For modern ears, this story may seem distasteful and harsh. We don't like to think of Jesus saying such things to anyone, let alone a woman whose daughter needs healing. But the Gospel writer is trying to make a very distinguishing point: that the Gentile church -- even believers who are Canaanites -- is incorporated into the people of God, the new Israel. It is a clear illustration that in faith in Christ, there are no boundaries. It is also an illustration of His authority and majesty: in Him, all is reconciled. Canaan may once again be a part of Israel. We note that this text illustrates that it does not overturn the Scriptures nor the Old Testament past: her humility and her addressing of Jesus as Son of David teach us that. But something new and great has come, and with great authority to reconcile, and that is in the person of Christ. So let us consider this text as an extraordinary declaration of inclusion and fulfillment, a promise of New Covenant. Even those whom we may consider our inferiors, our enemies, may be included in this faith. Everyone is included. He is here for all of those with faith and understanding. He transcends all barriers and boundaries, and in Him is all authority. And His relationship is with everyone who comes to Him in true and steadfast faith, and in humility. May we all be blessed with her kind of faith and persistence. Thanks to this Evangelist, she becomes an example for us all, among the first fruits of the Gentiles. There are going to be times when any one of us may be tried in our sense of worthiness, and our need for our own humility. We may be tested in cultural differences, no matter how subtle. Let us recall for ourselves her great courage and dignity. Let us remember her tremendous faith!

Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch.

Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, "Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread." He answered and said to them, "Why do you also transgress the commandment of God because of your tradition? For God commanded, saying, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' But you say, 'Whoever says to his father or mother, "Whatever profit you might have received from me is a gift to God" -- then he need not honor his father or mother.' Thus you have made the commandment of God of no effect by your tradition. Hypocrites! Well did Isaiah prophesy about you, saying,

'These people draw near to Me with their mouth,

And honor Me with their lips,

But their heart is far from Me

And in vain they worship Me,

Teaching as doctrines the commandments of men.'"

When He had called the multitude to Himself, He said to them, "Hear and understand: Not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man." Then His disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this saying?" But He answered and said, "Every plant which My heavenly Father has not planted will be uprooted. Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch." Then Peter answered and said to Him, "Explain this parable to us." So Jesus said, "Are you also still without understanding? Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man."

- Matthew 15:1-20

On Saturday, we read the story of Jesus going to the mountain to pray, while He sent off His disciples in a boat across the Sea of Galilee. When evening came, He was alone there, but the disciples were struggling against the wind, and the sea was stormy. In the very early hours of the morning, He appeared to them walking across the water. The disciples were afraid - and thought He was a ghost! But Jesus told them, "Be of good cheer! It is I; do not be afraid." Peter demanded that if it were really Jesus, He should command Peter to come to Him on the water. Jesus said, "Come," and Peter began to walk toward Him but was distracted by the wind, and began to sink into the water. "Lord, save me!" He said, and Jesus reached out to him. He said, "O you of little faith, why did you doubt?" The disciples in the boat confessed their faith and worshiped Him, saying, "Truly You are the Son of God." Once on the other side, in the region of Gennesaret, everyone came to Jesus and was healed, if only by touching the hem of His garment.

Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, "Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread." By now Jesus' fame is widespread as a healer, and we know He has angered many in the leadership by healing on the Sabbath, and otherwise doing things they considered breaking the rule of the Sabbath rest. Here, they challenge Him on the practice of ritual purity. My study bible points out that the tradition of the elders refers to the interpretations of Mosaic Law by Jewish teachers.

He answered and said to them, "Why do you also transgress the commandment of God because of your tradition? For God commanded, saying, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' " My study bible notes that the commandment to honor father and mother is the first of the Ten Commandments that deals with human relationships. Here, by way of answering the scribes and Pharisees, Jesus goes on the offensive, and points out their behavior regarding the Law, and their tradition of interpretation.

But you say, 'Whoever says to his father or mother, "Whatever profit you might have received from me is a gift to God" -- then he need not honor his father or mother.' Thus you have made the commandment of God of no effect by your tradition. Hypocrites! Well did Isaiah prophesy about you, saying, "These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me and in vain they worship Me, teaching as doctrines the commandments of men.'" The system of this tradition was to devote or promise property to the temple, that might otherwise have been used in support of family members. This way, the owner could still use the property and derive value from it themselves, but withhold profits for use by dependents such as elderly parents because it was promised to the temple. The quotation from Isaiah illuminates Jesus' point: that the leadership is teaching human tradition that, in effect, replaces the revealed Law to Moses. Of course, this tradition favors the temple leadership, and penalizes dependent parents. My study bible says, "A work of service or devotion to God is of no value if in carrying it out one ignores personal responsibility to others. Right human relationships are a necessary element of Christian tradition."

When He had called the multitude to Himself, He said to them, "Hear and understand: Not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man." Then His disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this saying?" But He answered and said, "Every plant which My heavenly Father has not planted will be uprooted. Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch." Jesus tells the crowd a peculiar parable here, a riddle, mysterious words. And, we are told, the Pharisees are offended when they hear it; they apparently understand what He is trying to say. His disciples come to Him about this offense -- but Jesus counsels that they should ignore the Pharisees, leave them alone. This word, "to leave" is also the same root as the one to forgive in the Our Father -- to let go, release. They will suffer their own fate. The reference to plants seems to imply Judgment, as in the parable of the wheat and the tares that Jesus has recently given in Matthew's gospel. But Jesus takes this even further: they are the blind leading the blind -- and both will fall into the ditch, or pit. In a sense, these blind leaders take their flock into a kind of lost place, a dead end. To leave them alone, to "let go" or "forgive" is to allow them to come to their own end, to leave them to God's judgment. This is an important lesson for us all.

Then Peter answered and said to Him, "Explain this parable to us." So Jesus said, "Are you also still without understanding? Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man." Again, we are in Matthew's gospel, with its emphasis on parables. Here, the explanation comes privately to the disciples, as it has in the past chapters and readings on parables (see the readings of Chapter 13, beginning here). Jesus puts down His priorities. We are again in the realm of human relations -- the things that poison the world and spread sin. My study bible notes, "Jesus sharply refutes their views that ritual purity depends on what a person does or doesn't do. Rather, He points to the heart as the source of evils which defile a person." For this, it notes, we "guard our hearts." It is similar to Jesus' teaching on the Commandments in the Sermon on the Mount; for example, His expansion of the statute against murder. It lends new, multi-faceted meaning to Jesus' teaching that "where your treasure is, there your heart will be also." It depends on what we value, where we place our emphasis -- here, the very emphasis on either the heart or the appearance of purity is a basic choice we must make. It is again an expansion on earlier teachings in Matthew's gospel, in the Sermon on the Mount -- about the Father who sees in secret, and Jesus' condemnation of hypocrisy.

Let us consider, then, the heart, and all its many facets and roles it plays in our lives. The heart, in Scripture, refers not just to the human organ of the heart but the very seat of our being. Earlier, in Chapter 12, Jesus has taught something similar to what we find in today's reading: "Out of the abundance of the heart, the mouth speaks." My study bible had a note on that reading that is worth quoting again here: "The heart in Scripture refers to the center of consciousness, the seat of the intellect and the will, the source from which the whole spiritual life proceeds." So let us consider here the emphasis on the heart, on having a right heart, on practicing guarding of the heart. Sometimes we can't help how we feel, we can't control everything that is going on inside of us. But we can remember and watch, and "guard our hearts." When we know we are in dangerous territory, overly upset or tempted to make an error, we can do what Jesus advises here: we can "let go" or "forgive." We can turn things over to God and to God's judgment. We can take the words of counsel here that Jesus advises to His disciples, and "leave them alone" -- even the blind leading the blind. This teaching today is a good example of putting into practice "letting go" and "forgiving." As always, the Gospel is poetic: in letting go, we emphasize what the Pharisees here fail to emphasize, the state of the heart. In letting go, we ask for the grace of God to guide us, for true instruction, for the good things that form the real treasures of the heart. I'm certain many of my readers have known what it is to watch the blind leading the blind. Let us follow His teaching, and seek His grace and wisdom in all things -- and let our hearts be eased and healed in Him.

Be of good cheer! It is I; do not be afraid.

Immediately Jesus made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away. And when He had sent the multitudes away, He went up on the mountain by Himself to pray. Now when evening came, He was alone there. But the boat was now in the middle of the sea, tossed by the waves, for the wind was contrary. Now in the fourth watch of the night Jesus went to them, walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, "It is a ghost!" And they cried out for fear. But immediately Jesus spoke to them, saying, "Be of good cheer! It is I; do not be afraid."

And Peter answered Him and said, "Lord, if it is you, command me to come to You on the water." So He said, "Come," And when Peter had come down out of the boat, he walked on the water to go to Jesus. But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, "Lord, save me!" And immediately Jesus stretched out His hand and caught him, and said to him, "O you of little faith, why did you doubt?" And when they got into the boat, the wind ceased. Then those who were in the boat came and worshiped Him, saying, "Truly You are the Son of God."

When they had crossed over, they came to the land of Gennesaret. And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well.

- Matthew 14:22-36

In yesterday's reading, we read of Jesus' feeding of the five thousand (men -- there were additionally women and children present), as told in Matthew's gospel. This event is so central to the gospel that all four evangelists report it. It is a prefiguring of the Eucharist, as we are told "And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes." Jesus had gone to a deserted place to be alone after He heard the news about John the Baptist's death, but the multitudes followed Him, and He had compassion on them. First he healed, and then later instructed His disciples that they would give the people something to eat.

Immediately Jesus made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away. And when He had sent the multitudes away, He went up on the mountain by Himself to pray. In yesterday's reading, Jesus began the day by seeking a deserted place to pray, after hearing the report about John the Baptist's beheading. In today's reading, too, He takes the time to go by Himself again to pray. This time He goes to a mountain, a place with a high view. The word for "mountain" here in the Greek is, interestingly, a root for "horizon" and therefore implies an expanded view, a way to see beyond the usual field of vision.

Now when evening came, He was alone there. But the boat was now in the middle of the sea, tossed by the waves, for the wind was contrary. This is quite a picture we are given: at the same time, Jesus is alone on the mountain, while the boat is in the middle of the sea, tossed by waves. It is as if we, too, are given an expanded field of view -- a picture of Jesus far away, and a small boat with His disciples in the middle of a windblown sea, struggling against a contrary wind.

Now in the fourth watch of the night Jesus went to them, walking on the sea. The fourth watch is the very early hours of the morning, beginning at 3:00 A.M. We note that no one has called Him. He appears to the disciples as they struggle alone in the sea.

And when the disciples saw Him walking on the sea, they were troubled, saying, "It is a ghost!" And they cried out for fear. But immediately Jesus spoke to them, saying, "Be of good cheer! It is I; do not be afraid." My study bible notes the reassurance present here: "He is also assuring us He will be with His people in the midst of the storms of life."

And Peter answered Him and said, "Lord, if it is you, command me to come to You on the water." So He said, "Come," And when Peter had come down out of the boat, he walked on the water to go to Jesus. But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, "Lord, save me!" And immediately Jesus stretched out His hand and caught him, and said to him, "O you of little faith, why did you doubt?" My study bible also points out that Jesus word, "Come" "is the call of Christ in the midst of turmoil." It also notes that Peter's cry, "Lord, save me!" is the shortest prayer in the bible -- and that this is the same prayer as the refrain "Lord, have mercy." It is a prayer we can pray anytime, the root of the practice of the Jesus Prayer, or the Prayer of the Heart. The word for doubt here implies that one is of two minds, in some sense -- as my study bible says, it means "wavering, hesitation, or vacillation. Peter is not denying the faith, but he hesitates and weakens because he has taken his eyes of Christ and focused on the storm."

And when they got into the boat, the wind ceased. Then those who were in the boat came and worshiped Him, saying, "Truly You are the Son of God." Here we have the first confession of faith in Matthew's gospel, and it is made in unison, by all those who were in the boat. What prompts their faith? Jesus has walked on the water, and perhaps calmed the winds -- all signs of divinity at work, power over nature. But we really must note that the great heart of this story is about faith, and its saving power, and most especially about the cry to Christ who is always there with us, our Companion and Comforter. We note His awareness of the disciples; without their call, He nevertheless appeared there with them. In our doubt, we may pray also this short prayer of Peter's -- again, the heart of the story is all about faith.

When they had crossed over, they came to the land of Gennesaret. And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well. The gospel emphasizes here for us another story about faith. They had only to touch the hem of His garment. It is an echo of another famous story we read earlier in Matthew's gospel, of the woman with the years-long blood flow, whose great faith made her well -- when she believed that all she had to do was touch His hem. Gennesaret was a town on the northwestern shore of Galilee; its name means "a garden of riches" and we indeed observe the marvelous riches that happen here. Interestingly, it was a town allotted to the Hebrew tribe of Naphtali, which means "my struggle." Tied together, we view the riches produced in the great struggle of faith -- the names and places of the inspired writing of Scripture teaching us something more deeply than we often understand, and alluding to the fruits and richness of the practice of such prayer, "Lord, save me" or "Lord, have mercy." We note also that the fruit of prayer is healing: they were made perfectly well, as was Peter. Again, there is a hint of meaning in the words: the word used for "well" here (diasozo) has as its root to be saved, delivered into safety. Salvation, and the Savior, is here to make us perfectly well, all the way through, whole.

So let us consider this little prayer, "Lord, save me." It is used at all times and places. It's impact on our understanding of saving or deliverance is incalculable. We can be saved from our doubts and fears, saved from the trap of false beliefs, saved from our own foolishness and limitation, saved, restored, made whole. The earliest monastics who went into the deserts in pursuit of Christian faith and sainthood used this prayer, unceasingly -- seeking to follow St. Paul's injunction to pray without ceasing. We hear it as an echo of the Psalmist, in whom the desert monks also found their prayer. When we pray, "Lord, save me" or "Lord, have mercy" or any variation of this prayer, it is a calling upon the One who is with us, who knows us, our Companion and Comforter. How do you need to be saved, or made whole, healed, today? What fears conflict with your faith? What conflict in you needs resolution and healing? Use the prayer, anytime, anyplace -- even in the middle of a storm-tossed sea, fighting the wind that blows against you, in the midst of a great struggle of faith. Try it even while going about your daily work, or sitting quietly alone. This is the Christian practice of mindfulness. We all may hear the reply, "Be of good cheer! It is I; do not be afraid."

And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples

When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. When it was evening, is disciples came to Him, saying, "This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food." But Jesus said to them, "They do not need to go away. You give them something to eat." And they said to Him, "We have here only five loaves and two fish." He said, "Bring them here to Me." Then He commended the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children.

- Matthew 14:13-21

In yesterday's reading, we read the story of the beheading of John the Baptist, in Herod Antipas' court. First, we're told that Herod fears Jesus is John the Baptist returned. And then we are told why: at a party for his birthday, Herod swore an oath. We remember that John was imprisoned for criticizing Herod's marriage to Herodias. At Herod's birthday celebration, Herodias' daughter danced, and in the presence of all the guests Herod promised to give whatever she might ask. Her mother told her what to say. She said, "Give me John the Baptist's head here on a platter." Because of his oath, and because of the guests who were there, Herod had John beheaded, although we are told that he was sorry. The girl received her request as she had asked. The gospel tells us, Then his disciples came and took away the body and buried it, and went and told Jesus.

When Jesus heard it, He departed from there by boat to a deserted place by Himself. The death of John is a momentous occasion, and perhaps one of great grief. The kingdom is indeed under assault, facing persecutions -- and Jesus' ministry will now go into a new phase. We assume He goes to a deserted place for prayer. Today's reading signals the presence of the kingdom in a more powerful way than before.

But when the multitudes heard it, they followed Him on foot from the cities. And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. As the gospels so frequently tell us, Jesus never fully gets the moments to Himself that He seeks. He is pursued by people wherever He goes. Here, He is "moved with compassion for them" and heals the ailments of the sick they bring to Him. In my imagination, I seem to feel His grief for John as He heals with compassion, sending out the love into the world that the world denies the kingdom. It's the opposite of the cruelty of Herod's court that lives only by material power, and is merciless -- a place with no room for the kingdom.

When it was evening, is disciples came to Him, saying, "This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food." But Jesus said to them, "They do not need to go away. You give them something to eat." To feed is always a sign of grace, of mercy. And this scene will be reminiscent of the feeding of the Israelites in the "deserted place." Again, we take note of Jesus' compassion, as it extends beyond healing and to feeding this crowd. It is the opposite of the merciless rule of Herod and those like him. In stark contrast to the gruesome facts in yesterday's reading is the compassion Jesus continues to give, grace upon grace, an outpouring perhaps in some sense occasioned by the news of John's death.

And they said to Him, "We have here only five loaves and two fish." He said, "Bring them here to Me." Then He commended the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. Here is a picture not only of the feeding in the wilderness, but also of the Eucharist. In other gospels, we are told that Jesus was moved with compassion for the crowd because they were "like sheep without a shepherd." The expansion of His love has now extended more fully, to embody the qualities of His divinity, to share the great grace which we celebrate in the Eucharist. This miracle of feeding of the five thousand is so important that it is mentioned by all four evangelists. My study bible says, "The Church Fathers see in this an image of the Eucharist, an idea also expressed in John 6, the discourse on the Bread of Life. . . . Moved with compassion is used in very similar situations to show the Messiah's power and authority extending to those who suffer."

So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children. If we see in this feeding an image of the Eucharist, then we understand the distribution through His servants, the disciples -- and later, those who serve in the Church. In this light, the twelve baskets left represent that which will be distributed by His Twelve Apostles, for the life of the whole world.

In today's reading, we are given an extraordinary contrast to the events in the reading before, at the court of Herod Antipas. One kingdom is contrasted with the other. In the heavenly kingdom that Christ seeks to bring into the world, grief and loss occasion an outpouring of mercy and grace -- and indeed, grace upon grace. Jesus' signs of the kingdom are expanded now, in an extraordinary way. He mirrors the feeding of the Israelites in the desert, and seems to echo the very words of Psalm 78: "Can God prepare a table in the wilderness? . . . Yet He had . . . given them the bread of heaven. . . . He sent them food to the full." In Herod's kingdom there is a scramble over what is limited; in Jesus' there is great abundance, with more coming, and "twelve baskets full" of what remained. Let us take, then, an understanding of the two kingdoms. Into this world comes Jesus, and John the Baptist, bringing the good news, the good word, the good seed. How does it take root among us, in a world that may still be plagued by material power without mercy, of brutality and violence, and no room for truth nor mercy (as there was no room at the Inn!). Let us learn then what it is to make room for this Kingdom, in our hearts and in our lives, even if we have to make a place in the desert to do so. Let us make room in our hearts, so that we make room in all the choices we make in our lives. We remember that God said the world was "very good" -- it is our separation from God that changes how we use the very good things we are given.

Give me John the Baptist's head here on a platter

At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. Because John had said to him, "It is not lawful for you to have her." And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet. But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod. Therefore he promised with an oath to give her whatever she might ask. So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter." And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her. So he sent and had John beheaded in prison. And his head was brought on a platter and given to the girl, and she brought it to her mother. Then his disciples came and took away the body and buried it, and went and told Jesus.

- Matthew 14:1-12

In yesterday's reading, we read of Jesus' visit to His hometown. He is in Nazareth, the town in which He was raised. Visiting the synagogue, He taught, and all of His former neighbors were amazed. They wondered, "Where did this man get these things?" Don't we know this family? Aren't these His brothers and sisters here with us? Don't we know His mother, Mary? The gospel tells us that they were offended at Him, for all the wisdom He showed, and the power in the works He'd done. Jesus said, "A prophet is not without honor except in his own country and in his own house." And for their lack of faith and receptivity, He did not do many "mighty works" there.

At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." We hear something of the fear in Herod here, because of what he has done. We know that Herod was intrigued by John, and later by Jesus -- which we've read about in the accounts of the Passion. But this shows his mind, and the gospel goes on to explain to us why he fears that John has returned.

For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. Because John had said to him, "It is not lawful for you to have her." And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet. Here are the circumstances, a flashback in time, to tell us what happened with John the Baptist. Widely revered as a prophet and holy man, John's word held great sway with the public. And even a ruler like Herod Antipas must anticipate the reaction of the people.

But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod. Therefore he promised with an oath to give her whatever she might ask. So she, having been prompted by her mother, said, "Give me John the Baptist's head hereon a platter." And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her. It's quite interesting, in some respect, that this story immediately follows upon the story of Jesus in His hometown of Nazareth. His former neighbors simply could not overcome their accepted vision of social status, in order to receive Jesus with His wisdom and power in the great works He did. Here, we have another story of rank and hierarchy, and how it leads Herod to do something he was sorry to do. Furthermore, it is reinforced by the fact that Herod swore an oath -- in front of "those who sat with him," high-ranking nobles and members of his court, no doubt -- to give whatever the girl asked of him. He is wide open to manipulation by the woman for whom he's received scathing criticism from John the Baptist. We're also reminded of Jesus' words about oaths (here), and His teaching that our "Yes" should be "Yes" and our "No," "No." More than these, He said, is from the evil one. And we can see where his swearing of an oath has led Herod. No wonder he feared the return of John the Baptist, in his righteousness, when He heard the report about Jesus.

And his head was brought on a platter and given to the girl, and she brought it to her mother. Then his disciples came and took away the body and buried it, and went and told Jesus. We know that many of Jesus' disciples were first John's disciples. My study bible has a note that adds to this picture: "The beheading of John the Baptist is permitted by God. In a world of shameful wickedness, the righteous are afflicted and suffer death, though they are great in the eyes of God. Through John's martyrdom the coming of the Savior is announced to souls in Hades, for John is considered to be a forerunner of Jesus there as well as on earth."

And we do see, in this story, the world of shameful wickedness, into which the righteous come, bearing the kingdom of heaven. Jesus has said to His apostles that He sends them out as sheep in the midst of wolves. The gospel is giving us an ever-more defining picture of what it is for this kingdom to break through into the world, the suffering of the holy ones, the martyrdom (or "witnessing") of those who bear its good news into the world. Here the structures of power and might, the foolishness of an oath sworn before his peers and those of high status, teach us about the trap in which Herod the tetrarch binds himself, and leads him to commit acts of greater unspeakable cruelty than even he had anticipated. It is a kind of slippery slope, into which the kingdom comes announcing the great news of salvation -- that at any point, we can turn around. We can practice repentance, and "change our minds." Or, we can continue down that slope. Let us consider today what it is to be bound by our own bindings, our own oaths, our own slavery to a set of values and hierarchies, and notions of power and control -- and how they lead to manipulation, and may take us where we do not want to go, digging us in deeper to the pit of our own destructive choices. At what point do we turn around? And where in this is the work of the Kingdom, the great plea for salvation for which God has sent His Son? Jesus dined with tax collectors (like Herod Antipas, those who worked for Rome) and sinners. He offered them the choice to turn around. When do we take it? How deeply do we get in before we feel we can't turn back? Today's gruesome and grim scene reminds us what it is to slide into deeper horror and cruelty.

A prophet is not without honor except in his own country and in his own house

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief.

- Matthew 13:53-58

In yesterday's reading, Jesus gave us several new parables about the kingdom to ponder. Over the course of the past week, we have been introduced to the concept of parables, and given many different parables in Matthew's Gospel, each illustrating a new facet of understanding about the kingdom, drawing us into its mystery, and asking us to have ears to hear, to be able to receive. (See all the readings beginning from Tuesday, October 25th - Behold, a sower went out to sow - to yesterday's reading.) Yesterday, we received, in addition to all the other parables we'd been given, the parable of the pearl of great price, the treasure hidden in a field, and the dragnet cast into the sea -- which picked up everything but from which the bad would be thrown away, another illustration of the judgment at the end of the age. We are to understand the depth of treasure and worth found in this kingdom, more precious than anything else in our lives. Jesus pronounced all of these illustrations -- and the things of Scripture from of old -- to be treasure old and new. In other words, we need to take into account all of it. He said, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." The Gospel, as written by Matthew, is a reflection of this saying.

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?" Jesus has traveled to Nazareth, the town in which He was brought up. All the people here are familiar with His family. Jesus has never gone to a rabbinical school, never studied with a famous rabbi from whom He could derive authority. His authority, wisdom and power are His own, in His own person. In some sense, His ministry is a great revelation to all in His hometown.

"Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?" So they were offended at Him. Let us consider for today's reading what it is to be blinded by the conventional, by the things we think we now -- so that we cannot see what is in the midst of us. This is a great metaphor for the holy: at no time do we necessarily understand the working of the Holy Spirit among us or within us, nor the countless angels that may be in our midst. But in faith, we trust that God is always there. Relying too much on the things we think we know, on the order we think we understand, may leave us completely blind to the holy, even when its presence is revealed among us through powerful signs and wisdom. Here, Jesus' neighbors commit the great mistake of relying too much on a worldly social order they think they know. But God "lifts up the lowly" and "fills the hungry with good things" -- these words are from the Canticle of Mary, Jesus' mother, called the Magnificat. We may look now more closely at her words, from Luke's Gospel, said as she visited her cousin Elizabeth: "He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty." This is her song about the great thing that has happened to her, and to us -- the Child in her womb at the time. Clearly, it indicates that the social order is shaken up by God's power and strength. But their neighbors cannot accept it, even though (now thirty or so years later) the fruits of His ministry are clear. Instead, they are simply offended. My study bible says, "Even in his own country, Nazareth, Jesus finds not acceptance but rejection. In their envy, although they can find no fault in His words and miracles, the Nazarenes dismiss Him on the basis of the unimportance of His family."

But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." Now He did not do many mighty works there because of their unbelief. Why is it so difficult for a prophet to be honored and accepted? Perhaps precisely because of the startling nature of God's work among us. The holy will always challenge the things we think we know -- it will bring wisdom and power -- precisely the things Jesus' hometown neighbors are offended at. Jesus' wisdom and power (in His great works) speak of authority, and this authority doesn't come from man, but from God. But there is a price to pay for the rejection of the holy: Jesus did not do many mighty works there because of their unbelief. Just as we have been reading parables about the kingdom, designed to draw out our understanding and faith, so their lack of faith means they can receive nothing of what He is bringing to them. There is no connection in faith.

Let us consider what it means to be too rooted in our systems of hierarchy, to the point where we lock out what the divine may be bringing to us, or showing to us. There is an interesting parallel here to the original story of the Garden in Genesis. In some sense, the result of a separation from God becomes a structure of worldly power, a hierarchy of material might that brings toil and oppression and pain. In this story, we can see an allegory in the neighbors who refuse to receive the Kingdom in their midst, that has come near. Instead, they cling to the social order, the rank in their society, and refuse to receive what God has done. So, allow us to propose that we consider today what it is to receive God. We know, through 2,000 years of Church history, that saints come in all forms, and the work of the holy may always be surprising, the last thing we expect. Jesus has thanked the Father that things have been hidden from the wise and prudent, and revealed to babes. We know the powerful virtue of humility, as it has been taught throughout the spiritual history of Israel, and the teachings of Christ. Let us understand, then, what it is to keep our hearts open, our spiritual eyes and ears ready to hear and to receive. Jesus' powerful parables have opened up a teaching to us that we are to receive mystery, things which we don't necessarily know nor expect, and that anything is worth giving up for His pearl of great price, the Kingdom. In the story of Jesus' neighbors we are taught what it is to be blinded to the things of God. Matthew ends Chapter 13, which introduces us to parables, and fills us with many of the parables Jesus taught, with this story. Let us understand then, in our own lives, the great and joyful news, the powerful might of God that may just be found in what we consider the poor and humble, the ones we may dismiss with conventional sight. But we have to have eyes and ears to see and hear. God will work where we least expect it, and challenge us to stretch our understanding with what God reveals.

Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old

"Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.

"Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.

"Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew it to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.

Jesus said to them, "Have you understood all these things?" They said to Him, "Yes, Lord." Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old."

- Matthew 13:44-52

In yesterday's reading, Jesus was once again away from the crowds, and with His disciples. They said to Him, "Explain to us the parable of the tares of the field." (Jesus taught the parable of the Wheat and the Tares in Friday's reading). Jesus explained that the sower who sows the good seed is the Son of Man.. The field is the world, and the enemy is the devil. The weeds then are the children of the wicked one. The harvest is the end of the age -- and the reapers are the angels who help with the judgment, gathering all that is not for the kingdom. He said, "Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!"

"Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field." Jesus has given us several parables over the past week that teach us about the nature of the kingdom of heaven. We've heard about His word as the good seed, and all the ways this may fall within us, and either be lost or bear good spiritual fruit (here and here). We've heard about the sower and the crops that grow good and bad, side by side until the end of the age -- here and in yesterday's reading. Jesus has also compared the kingdom to a tiny mustard seed that grows into a great bush in which even the birds of the air can nest, and the leaven that changes the whole of the meal in which it's mixed (see Saturday's reading). Today, He gives us yet more parables that illustrate yet new aspects of the kingdom. Today, it is its great value that we come to understand. My study bible says, "The driving desire of men for wealth pictures the desire of the soul for heavenly riches. The jewel is described as hidden because it requires faith and perseverance to discover it." We recall Jesus' repeated emphasis of the reason why He teaches in parables: it is to open up mystery to those "who have ears to hear." It is for those who will be receptive; in some sense, those who will search in their hearts and produce meaning and understanding, who search for God and spiritual treasure.

"Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it." Perhaps only after we consider the parables teaching of the Judgment and the end of the age can we understand just how valuable this tremendous spiritual wealth really is. More than our lives, it is the thing of life itself -- worth more than anything that we can compare it to, worth every sacrifice. Indeed, Jesus will make the ultimate sacrifice of His earthly life for this kingdom, for those whom He loves who may dwell within it, "for the life of the world." It is the pearl of great price for which our lives are transformed in relationship to Christ and to His word, for which we may give up all that stands in the way of the light of His words, even that which is precious to us. Nothing is more precious than this pearl.

"Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew it to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth." Jesus moves back to themes of the Judgment, and the mixture of "every kind," side by side, as with the wheat and the tares. The dragnet is like that of a fisherman, and we understand the people for whom He's fishing. Once again, as with the parable of the wheat and the tares, it is at the judgment that the separation will happen, the illumination of the just, the separation and disclosure of both wicked and just. This is again a way of emphasizing the tremendous value of the word itself, of the kingdom that we may bear within us, that is worth every other "giving up" of the things we may wish to cling to in life.

Jesus said to them, "Have you understood all these things?" They said to Him, "Yes, Lord." Then He said to them, "Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old." My study bible has an important note: "Jesus does not reject the Old Testament; rather, He commends it and calls it treasure. Fulfillment is found, however, in the New Testament, which leads to a complete understanding of the Old Testament. This parable describes how Matthew, a Christian scribe, composed his Gospel." As with so much of Jesus' teaching, we have a poetic encounter here: Jesus offers us His treasure in the parables -- and also the treasure of the old which He fulfills, expands and illuminates. It is a message to His followers: share what you have been given, through the word comes scripture, full of treasure old and new.

So, what do we make of this treasure that Jesus offers us, and that Matthew in turn brings to us? What do we make of the tremendous blessings of these words, both old and new, that we are given in Scripture? First, there is the emphasis on the kingdom of heaven. All things must point -- as do the parables -- to the treasure of the kingdom, the pearl of great price, the hidden treasure in the field. That hidden treasure is also the seed that grows into the good crops, the spiritual fruits Jesus desires in each of us. And we each produce according to our ability. He has given us many parables with which to "salt" our understanding of the kingdom, and to illuminate the many facets of that kingdom as it may grow within us, and as we may find in the good treasure of a heart set on God. How is the treasure of the good seed sown in your heart? How does it produce fruit today? How does the hidden seed bring forth more -- and where do you discover new treasure that may have been hidden to you before? This is the journey of the life in the kingdom, which produces more and more and more -- both old and new, both old and new brought forth continue to bear fruit, to give the very value of life itself. "For where your treasure is, there your heart will be also" Matthew 6:21.