O you of little faith, why did you doubt?

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In yesterday's reading, Jesus had withdrawn into a deserted place after hearing about John's death at the hands of Herod Antipas. He has also understood that Herod fears that Jesus is John returned, because Herod has now heard the reports of Jesus' ministry and the power expressed through Him. Despite His withdrawal, the multitudes followed Him on foot from the cities. Moved with compassion, He healed their sick. When evening came, the disciples wanted to send the people away, so that they could get 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." Jesus said, "Bring them here to Me." Then He commanded 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 them 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.

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. Jesus carries out His earlier plans, for withdrawal and prayer. His ministry seemingly has entered a new phase with the news that Herod has beheaded John and also fears Jesus, and it is time for prayer with the Father. He sends His disciples back to the other side of the Sea of Galilee, and He remains in the deserted place, in which He has fed five thousand men, and yet more women and children. At all crucial points in His ministry, Jesus will turn to prayer with the Father. Throughout His ministry, it is obedience and love of the Father that will characterize His direction and plans.

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. My study bible points out that this scene gives us an understanding of Christ's power, that He has dominion over nature. The fourth watch is about three o'clock in the morning.

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 says, "In saying to the disciples, be of good cheer! It is I; do not be afraid, He is also assuring us He will be with His people in the midst of the storms of life." So, we gather that a traditional way to view this scene is to understand what it is to be storm-tossed in our hearts, and in turmoil, and afraid. Sometimes the thing we need the most may be what we are most afraid of. I don't find this at all unusual; Christ will come to us in ways we don't expect, perhaps in forms that we need to "turn around" to really receive and know and understand. Repentance - change of mind - often accompanies recovery from trauma of any kind. It is another form of healing; hence, His words: "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?" While this story is found in other Gospels, it is here in Matthew that we are given another glimpse of the exuberant and emotional character of Peter, who has been renamed "Rock" by Jesus. He makes a request, and Christ tells him, "Come." My study bible notes: "Come is the call of Christ in the midst of turmoil." "O you of little faith" tells us something about faith itself: that it can reach to depths in us, can always be increased, like a well or pool of grace. And this is where our powerful relationship with Christ comes in, through the turmoils we face in life, and our reliance on our life with Him and in Him. It takes courage to have great faith, but our experience is rewarded with a peace that surpasses understanding.

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." These apostles, who, as we know, number among themselves experienced fishermen (including Peter), are in awe at the taming of the sea, the power of Christ over wind and waves and water. Christ here is clearly the Logos of John's Gospel, the One who puts order into all things, who can even subdue nature.

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. Our reading today is framed by stories of healing, making it clear that in all ways, Christ heals, His ministry is for healing. Addressing Peter's fears - and our own - in the midst of turmoil is healing. Addressing our "little faith" is also healing. Touching Christ's hem reminds us of the healing of the woman with the years-long blood flow, echoing the power of healing even when we are desperate and hopeless. We remember that He also said to her, "Be of good cheer." His words to her also emphasized the power of her faith in healing.

So, when we are in the midst of turmoil, we can think of Christ as shelter and refuge. Oftentimes I find that it is an immature faith that can't accept the ways in which Christ answers our prayers. This isn't an easy task, by any means. Simon is renamed Peter, "Rock" (Petros in the Greek), for a reason. It often takes great courage to face the real answers to prayers, the things that expose our underlying weaknesses and seek to address them, always giving us something to grow into, the image that Christ has of us and what we can be. One thing we can be sure of: if the world seemingly fails to understand the value that is in you, Christ will not. In His call to "Come" - even if we, like Peter, may be testing ourselves in some sense - is always an answer that calls us to deeper faith, deeper recognition of what we can be in God's plan, how He finds great value in us. In that sense, then, the "little faith" means that we fail to grasp our own significance in His sight, the things He may have in mind for us. I wrote earlier, above, that healing from any trauma may involve repentance, a "change of mind." In Christ's vision of us, when we are on those stormy seas, lies a promise in the change of mind. He understand who we can be, and sometimes through our own fears and assumptions, we resist the very thing we need to do, the change we need to make to be healed. What repentance do you need to make for His healing today? How has your faith been tested? How does He call you grow and deepen that relationship you have in Him?

We have here only five loaves and two fish

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, His 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 commanded 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 them 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 about the death of John the Baptist. In fact, the reading began with the news that Herod Antipas had begun to hear about Jesus. Herod is the ruler of Galilee and Perea, regions where Jesus and John the Baptist were active in their ministries. Herod fears when he hears about Jesus: "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." We are then told of John's death, how Herod had made a lavish promise at his birthday party. His wife's daughter danced, and he promised the girl anything she would ask. After consulting her mother, the girl told him: "Give me John the Baptist's head here on a platter." Even though the king was sorry, he'd made a promise before all the guests, the great people and nobles in his kingdom. 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.

When Jesus heard it, He departed from there by boat to a deserted place by Himself. I think this is an important moment in Jesus' ministry, a turning point: John is now gone and has been beheaded by the worldly powers of the state, and Herod now fears Jesus is John returned. Many commentators write that Jesus withdraws outside of Herod's grasp. But to withdraw to a deserted place usually signals prayer, and here it may also give us a note of mourning. At any rate, it is a significant moment in His ministry; the state has now taken notice and the Kingdom has active opponents. It is the sign of the persecution to come.

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. Even though He seeks withdrawal and time alone, Christ always acts with compassion -- particularly for those who truly seek Him for what He offers to the world. He is the divine Physician. He is here to heal us in all ways possible, through His grace.

When it was evening, His 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." Jesus gives the command, that is yet another signal of His compassion. It tells us, in the echo of the Physician, that God is aware of our needs, that we need to eat, what we need for sustenance. But a greater force is at work here, beyond simply filling a need. Jesus issues the command, a seemingly impossible task to fulfill for His disciples.

And they said to Him, "We have here only five loaves and two fish." He said, "Bring them here to Me." Then He commanded 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 them to the multitudes. How can the people be fed in the wilderness? The have only five loaves and two fish. What we see, in effect, is a reflection of the Eucharist. Through the grace of Christ, we are fed, even in a seeming wilderness in our lives. This miracle is reported in all four Gospels, showing us its centrality to the ministry of Jesus and the understanding of the Church. My study bible says, "The participation of the disciples in distributing the loaves and the fish is important. In the Church Jesus feeds His flock at the Eucharist through His servants, the priests."

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. Twelve baskets seems to be a great symbol of what is to come: the "daily bread" that will be used by Twelve Apostles to feed the world. Five thousand is also a powerfully symbolic number, one of change. To my mind, it is a symbol of a new covenant, extending to great multitudes -- to all the world who truly desires this grace that multiplies, extends, empowers.

How can God make a table in the wilderness? This is the question asked of the experience of the Israelites making their Exodus from slavery in Egypt. And in this understanding here, we have the evidence of a New Covenant, a new relationship in faith to the Christ, and a new revelation of God's love and mercy for us. In Christ, in faith, is the power to multiply and grow, like the leaven and the mustard seed. As the state power begins to advance against the Kingdom, a new aspect of the Kingdom is revealed, that grace and truth come from Jesus Christ -- our "daily bread" is the sustenance He gives, that touches on all things. My study bible says that the phrase "moved with compassion" regarding Jesus' attitude toward the crowd "shows the Messiah's power and authority extending to those who suffer." This phrase is encountered multiple times in the Gospel. Coupled with His grace and compassion, we start with what we have, wherever we are, and we seek His will. This story, in the context of the Gospels and especially the parables of the Kingdom which we've just been taught in the previous chapter, teaches us never to despair, but to rest in our faith. It doesn't matter what the circumstances look like, if the "powers that be" are against us, if we feel stranded and alone, especially in the times we need to withdraw. It is faith that makes the difference, and the grace and love of Christ. It was working through the Exodus in the wilderness, and it works through the wilderness of our own lives, even when we feel our resources are scarce and meager. The word for "desert" or "deserted place" in Greek can also refer to a person who is abandoned or desolate. Let us put it into context: the state powers begin to take notice and martyrdom begins, but Christ the Physician is a part of a power and authority that extends beyond human authority, and we each have a job to do as His disciples. How are you fed today, and how are you healed? Are you a part of what feeds a suffering world, a ministry through His mercy? How is God's compassion at work in you?

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 traveling to His hometown of Nazareth. He taught in the synagogue, and the people were astonished. They 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.

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." The Gospel tells us that the powers that be, of the state, are beginning to take notice of Jesus' ministry. Here, we are given the mind, the way of thinking, of Herod the tetrarch, otherwise known as Herod Antipas, son of Herod the Great. He ruled over the regions of Galilee and Perea, places where John the Baptist and Jesus spent much of their ministries. He governs in the name of Rome. With this opening verse to chapter 14, Matthew opens up a question for us: Why does Herod so fear John the Baptist and the powers at work in Christ?

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. In the context of Christ's ministry, we are given an explanation of the mindset of Herod. Here, Matthew tells us that Herod wanted to put John to death for criticizing Herod's marriage to Herodias (his living brother's former wife) as unlawful. This marriage would also lead to a war that was disastrous for Herod because it added to already existing territorial disputes. But it is clearly an affront to Jewish culture, to the population who form his subjects. (Although it seems Herod nominally professed Judaism, he was educated in Rome and also seems to have practiced Roman pagan religion depending on his environment.) The Gospel emphasizes the importance of the figure of John the Baptist, widely considered by the people to be a prophet, a holy man. Here, we're told that Herod Antipas would rather put John the Baptist to death, but elsewhere we're given hints of Herod's fascination with the man and what he teaches, that he would enjoy speaking with John -- as he later was also fascinated by Christ. As Roman ruler, both desires are reasonable in his position: he would put to death anyone who threatens his rule, while at the same time curious about the power both Jesus and John represent.

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. Matthew sets the scene for us here. It's a great banquet in honor of his birthday, with all the nobles and "best people" of Galilee, and it is before them that Herod makes his lavish promise to the daughter of his wife.

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. In the context of Matthew's Gospel, Herod is sorry, perhaps because of the multitudes who revere John the Baptist. Elsewhere, however, we are told that this is also a personal sorrow: Herod acts even against his own conscience. Regardless of the origin of his sorrow, Herod's clearly prompted by his rash oath, and his own worldly power that works through the appearances of men. This scene sets for us the words of Jesus in fulfillment, His condemnation of hypocrisy and living for the opinions of others rather than the opinion of God.

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. A tremendously gruesome scene gives us a picture of Roman rule in the eyes of the Jewish subjects. This bloody image, which we can liken to a kind of cannibalism -- even of a great holy man! -- tells us something about the picture of worldly rule as contradicted to that of Jewish religious history. It conjures up for us the power of the Old Testament, with its condemnation of syncretism by various kings who ruled Israel (including scandalous reference to pagan religions that embraced even child sacrifice and temple prostitution), and Jesus' condemnation of hypocrisy. It shows us the conflict, in stark contrast, between the life of the Kingdom of God and the corruption of worldly rule. I believe that we really have to take into account the Jewish Scriptural history at work in this context to really grasp its powerful meaning. Importantly, we note there is no revenge here nor hint of violent rebellion but the ending is peaceful, humble, faithful: John's disciples come to take his body to properly care for John, and then go to tell Jesus. They are going about the work for the Kingdom. This must be our response to the world, to our own sadness and sorrow.

Let us consider the picture of a daughter bringing to her mother the head of John the Baptist on a platter. Not only is it a bloodthirsty picture of lust for absolute power without any regard for the laws of God, but it's a hideous picture of a family relationship, a devoted daughter. And therein we get a second dose of reality: that devotion to any relationship, no matter how "sacred" in the context of worldly life, really must be governed by the laws of God, and not the laws of men. Because worldly power can be absolutely corrupt, this goes to any worldly institution, even our most basic forms of family life. God's law comes first, before all things. Repentance in this case would have constituted even one of these actors deciding there are more important things than worldly power, and worldly institutions such as that of the house of a monarch, pleasing others who hold power in that system. But it is not to be; this is an hour of the greatest evil. My study bible has a note that emphasizes our picture from the Gospel of the evil that exists in our world: "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." (In this context, we remember that Hades is a Greek term for the underworld before Resurrection, the world of all the dead; it is not synonymous with hell.) In some sense, the theme we have here behind the "scenes" of this gruesome story is one that continues from last week's readings of Jesus' parables. The good and evil live side by side, and the holy and the good are not immune from harm. It will form a great and powerful story for the early Church, which suffered so much martyrdom, and I believe it forms an important story for us today. Worldly power is now constituted in so many forms, and it can be used by us for good or bad depending upon our choices. We live in a world where the situation is similar in the sense that good and evil live side by side. As Jesus' parables of the past week have taught us, we await Judgment by the Lord, at the end of the age. For now, we who live in this world make our choices. We can't lose sight of the fact that these choices are important and essential, nor, I believe, should we lose sight of the fact that sometimes -- maybe even most times -- the good will suffer at the hands of the evil. This is not condemnation of the good or holy; rather we are not to be fooled by appearances. All is an opportunity for testimony and the working of the Holy Spirit -- even as my study bible points out that John the Baptist becomes forerunner to the dead, to announce the "good news" of the Kingdom to all beings who haven't known Christ. Let us consider once again, then, the great paradox of good and evil, of the world in which we live in which both exist side by side, like the Wheat and the Tares. In a powerful sense, this is an invitation to each of us to be like Him, to be God-like, sons and daughters by adoption. We have the power to make choices, to witness, to give testimony through what we choose. Don't be discouraged by seemingly "bad" outcomes. Many have gone before each of us already to declare their faith; it's not the opinion of men but the opinion of God that counts as far as our soul, who we truly are, is concerned. Crucifixion and beheading are not the end of this story. Neither is Hades, but rather Resurrection, and the power that is always making all things new that lives in us. In that mixture of good and evil in the world is the opportunity for us that God calls us to, to be something better than just what the world makes of us or what we are born into. Herod has great reason to fear Resurrection (echoed in his fear of John's resurrection). He has failed to make the choice he could have.

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 the recent readings, we have been going through the parts of Matthew's Gospel that give us Jesus' teachings in parables in His ministry. For this section, we start in context with The Parable of the Sower, and Therefore hear the parable of the sower (in which Jesus explained the parable privately to his disciples). Then Jesus told the parable of the Wheat and the Tares in Sir, did you not sow good seed in your field? How then does it have tares? Next, He taught the Parable of the Mustard Seed and the Parable of the Leaven. Matthew's Gospel tells us that He always spoke to the multitude in parables, in order to fulfill the prophecy, I will open My mouth in parables; I will utter things kept secret from the foundation of the world. Then again, alone with His disciples, He explained to them the parable of the Wheat and the Tares, and taught about the Judgment at the end of the age, in Then the righteous will shine forth as the sun in the kingdom of their Father. In yesterday's reading, Jesus gave us yet more parables about the Kingdom of heaven. He taught, "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," and "Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found the one pearl of great price, went and sold all that he had and bought it." He told them also, "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 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." Finally, He asked, "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."

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 left Capernaum and gone to His hometown, in Nazareth, where He grew up and where His family lives. Here He teaches in His hometown synagogue, among the neighbors and people He knew all of His life.

"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?" Familiarity seems to determine so much of what we think we know of place, and of a person and what they represent to us. Jesus has just given us many parables about the Kingdom, with its astonishing growth and power. When that power is not revealed among them in the person they know as the carpenter's son, whose brothers and sisters and mother they know, the people of the town are astonished, but also envious and resentful. "Where did He get all these things?" How can He be someone who has something to teach them? My study bible teaches, "Even in his own country, Nazareth, Jesus finds not acceptance but rejection (see John 1:11). 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."

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. Let's consider what this means that He did not do many might works there because of their unbelief. It tells us something about the Kingdom and the way that it works in the world. It's not only dependent upon faith as a kind of connection, but it also will not manifest itself where it is not welcome. This Kingdom does not force itself upon people; those who reject it are not those to whom it will manifest and grow and blossom. The tremendous potentials and power for which we've just been given parables is lost on those who, for whatever reason, cannot receive. Here, Christ echoes words even from the prophecy of the Old Testament Scripture, in the sense that it is foreigners who may receive testimony and prophecy, and the kingdom of God, rather than one's own people.

What is it about familiarity that creates envy and resentment? Is it the assignment of place in community or society that is so important to our sense of ourselves? Here the powerful working of the Kingdom turns community upside down in the sense that its growth and revelation will teach us that we may have to accept new things, even "wisdom out of the mouths of babes." You just don't know and can't predict how this Kingdom will work. But one thing is certain: faith doesn't work by expectations. It doesn't work to cement us in our assumptions about anything or anyone. It doesn't just enforce our own worldly beliefs, but surprises us. It teaches us, and perhaps that is the key. So often we feel we just don't have anything to learn, and aren't interested in what new things come along; perhaps there is nothing we'd like to resist more than a timeless wisdom that has come to us at a point in our lives when it may be time for us to turn and receive it. The problem of familiarity is an old one, and will play a great role in Jesus' Passion. Where does the problem of envy and resentment come in when "places" are disrupted? How does Christ's wisdom stand on its own, without title, without position, without the assigned place in the society for what He brings into the world? Let us consider faith as the great leveler, the thing for which our eyes must be opened, we have to be aware that we have things to learn, we may need to change, our own worldview may not simply be reinforced but opened up. When a seed begins to sprout it has to break through the ground that covers it, so that the plant, its crop and fruit can be revealed. What new ground might be broken in you in order to receive the fruit of this Kingdom and its blossoming? Are you able to receive that? Can you break through your own assumptions? Or are they too precious to discard in the face of great wisdom that comes when and where you don't expect it? Could we accept Christ today, or His wisdom in a form that asks us to change our minds? His neighbors need to change their assumptions, what they think is right, and they are unable to do so. How does the Kingdom seek to break through to you?

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 the 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 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 last week's readings, Jesus gave us many parables. In context, Matthew's gospel introduces us to Jesus' preaching of parables with The Parable of the Sower, and Therefore hear the parable of the sower (in which Jesus explains the parable to His disciples). Last week, we read the readings that follow, beginning with Sir, did you not sow good seed in your field? How then does it have tares? in which Jesus gave us the parable of the Wheat and the Tares. Next, He proceeded to preach more parables of the Kingdom: the Parable of the Mustard Seed and the Parable of the Leaven. Matthew's Gospel tells us that He always spoke to the multitude in parables, in order to fulfill the prophecy, "I will open My mouth in parables; I will utter things kept secret from the foundation of the world." On Saturday, we read about Jesus alone with His disciples, and they asked Him to explain the parable of the Wheat and the Tares. He said, "He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. 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." Here we have more parables from Christ, about the great worth and value of this spiritual kingdom, this discovery that we may make for ourselves. What is it worth to you? Are you willing to sell all for it? Is it that precious to you? My study bible says, "The driving desire of men for wealth pictures the desire of the soul for heavenly riches. The treasure is described as hidden because it requires faith and perseverance to discover it." What is this treasure worth for you in your life?

"Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found the one pearl of great price, went and sold all that he had and bought it." Here we have the beautiful parable of the pearl of great price. I imagine that volumes could be written on this parable alone (and perhaps they have!) But Christ is giving us many parables to teach us of the value of this kingdom, its great treasure for us and in us. A pearl alone is worth many metaphors. A pearl, in the ancient world, was a "true pearl" - not a cultured pearl - in which layers and layers of nacre form a pure pearl, without an inner core of a different material. So a pearl can be analogous to the "pure in heart," those for whom hypocrisy doesn't exist. The pearl of great price is the wealth that this kingdom represents, that the pure of heart treasure and will see. Again, in the ancient world we are talking about an exceptionally rare jewel, in a time when the only pearl known was a naturally formed one, not a cultured pearl as in today's market. For many of the apostles, for countless saints and lovers of God, sacrifice of all that one had has been required for this kingdom, and a price paid.

"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 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." Here we return to the theme of Judgment, as in Saturday's reading and the explanation of the parable of the Wheat and the Tares. My study bible says, "The Kingdom is compared to a fishing net which gathers the good and the wicked, an image similar to that of the parable of the tares. The point is that the final judgment will finally disclose and separate the wicked from the righteous." In this parable, it is the action of the Kingdom, of the Spirit, that gathers all for final judgment; so it is in the age in which we live. When the time is full, the Judgment will happen. This is the promise He makes.

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 says, "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." The Old and the New complement one another, take from one another, are all a part of this great treasure. The riches of the Kingdom are also found in both Old and New Testaments, the one informing the other, and also vice versa. This is why our Bible puts both together; the wisdom of Christ is timeless, and was before all ages, and will be in the age to come. It is we who gather revelation and await new understanding that will also illuminate the old.

So how do you see the treasure of God? Is it something you are willing to give all for? Something worth every sacrifice? Jesus speaks of the Judgment once again in today's reading. Implied in the teaching about Judgment at the end of the age is the importance of the choices that we make. And again, we go back to the words Jesus repeats from Old Testament Scripture: "He who has ears to hear, let him hear!" What is the condition of the heart? Can you receive the wisdom of the Spirit? Do you hear what you can hear? It all goes back to our true treasure, for where your treasure is, there your heart will be also. Are you willing to make sacrifices for this Kingdom? In my life I have had to make many choices, many of them feeling like great sacrifices. But to treasure the Kingdom above all takes a kind of faith that is also fed by our daily bread: the great treasure old and new itself about which Jesus speaks in today's reading. What do you take out of your storehouse of treasure? What is it that truly feeds you? What is your pearl of great price, worth everything else?

Then the righteous will shine forth as the sun in the kingdom of their Father

Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the tares of the field." He answered and said to them: "He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!"

- Matthew 13:36-43

In recent readings, we have been exploring Jesus' ministry of teaching the crowds in parables. If we were to take this week's readings in context, we must first start with two readings of awhile back: The Parable of the Sower, and Therefore hear the parable of the sower. This week, we read the readings that follow, beginning with Sir, did you not sow good seed in your field? How then does it have tares? In the parable of the Wheat and the Tares, Jesus told a story of the sower who planted good seed of wheat, so that it began to sprout and grow a crop. But while all men were asleep, an enemy came and sowed tares or weeds, so that they were all growing together. The man told his servants not to gather the tares, lest they disturb the good crop. But at the harvest time, he will say to the reapers: "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn." In yesterday's reading, Jesus told two more parables about the kingdom: the parable of the mustard seed that grows into a large tree, so that even the birds of the air build their nests in it, and the parable of the leaven -- hidden in three measures of meal until all was leavened. The Gospel tells us: All these things Jesus spoke to the multitude in parables, and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: "I will open My mouth in parables; I will utter things kept secret from the foundation of the world."

Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the tares of the field." As with the parable of the Sower, Jesus' disciples come to Him later, in private, away from the multitudes to whom He preached, and they ask Him to explain it to them. This teaches us that although the parables invite us in to hear and to understand, it is not certain that we all simply have all the answers. Instead, they engage us. It is important that we understand that Mystery invites us in; the mysteries of the Kingdom are those that welcome us, start us on a road, His Way -- and into engagement with Him, the Teacher.

He answered and said to them: "He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one." Once again, as we discussed in the previous reading in which Jesus gave this parable to the crowds, we are confronted with a world in which good and evil live side by side. Those who choose for the kingdom, and those who do not - who may be, in fact "sons of the wicked one"- live side by side. This is the state of the world; sometimes the differences are subtle. The tares resemble the wheat.

"The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age." This gives us a sense of time and the evolution of the world. As we live side by side with good and evil with subtle and perhaps hard to detect differences, we are in a time when all grows together. And we have time. Judgment is at the end of the age, the end of the age inaugurated by the Incarnation, in which we still live. All still grows together, and we are called upon at all times to make choices, to accept the good seed, or perhaps that which chokes it or mimics it. We are called to discern, to make good choices to treasure what is good in ourselves and in our hearts. But Judgment is clearly in the hands of God and God's angels, and that is at the end of the age.

"Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!" We really don't know when this will be or what it will be like. The Judgment itself is a mystery in the hands of God, of Christ. All we know is that we live in the present age, in which all grow side by side, and in which we are called to be discerning, to "have ears to hear!" We make choices, and hopefully learn, grow, produce the fruits of spiritual choice. But there are two promises here -- that the tares, the counterfeit that resembles the good crop, will somehow perish. There are many ways of thinking of fire. The Holy Spirit also appears as fire in Scripture. Fire is fully oxidizing (see the parable of the leaven in yesterday's reading), it is purifying -- it will burn that which cannot withstands its energies. In a fire test, it is the pure gold that remains and "shines forth as the sun." Let us consider, then, what we truly treasure, the things with which we identify and from which we take our identity, that remain within us as a part of us -- and think of life as lived in a kind of fire, a kind of testing in this age, and the fire of the Spirit that calls to us for response.

We don't really know what "hell" is necessarily. Some profound Christian writers have taught that hell is a state of mind. We can't practice this Judgment ourselves; that is reserved for Christ and comes at the end of this age. When asked by His disciples, even He said He did not know when that time would come; this is a part of the great mystery of the Kingdom, in the hands of the Father. But if we think about fire as an energy of the Spirit (as in the burning bush that was not consumed), then we can think of the time in which we now live and make choices as a time of testing by the fire of the Holy Spirit. Are we going to be like the Spirit? Will we become like that which can withstand this fire, the pure gold that is tested in a furnace of fire? Is it this that we will treasure in our hearts? Or is it the counterfeit, the fool's gold, the lead we carry with us in life? Let us not be like the tares that will be consumed in the fire, let us take our choices seriously. Let us have ears to hear! Let us make a commitment, and find His Way.

I will open My mouth in parables; I will utter things kept secret from the foundation of the world

Another parable He put forth to them, saying: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.

Another parable He spoke to them: "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened."

All these things Jesus spoke to the multitude in parables, and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying:

"I will open My mouth in parables;

I will utter things kept secret from the foundation of the world."

- Matthew 13:31-35

We are reading about Jesus' use of parables in His ministry, in Matthew's Gospel. The readings, in context, that would proceed this one came up a little while back. See The Parable of the Sower, and Therefore hear the parable of the sower as the readings which begin Jesus' use of parables. In yesterday's reading, Jesus continued His parable teaching with the parable of the Wheat and the Tares. He followed up on the parable of the Sower with one about a man who sowed good seed in a field. But when all men were asleep, an enemy sowed tares or weeds also in the field. When the grain sprouted and began to produce a crop, so also did the tares appear. Jesus continued, "So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of the harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn." ' "

Another parable He put forth to them, saying: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches." Here we have another teaching about the Kingdom, and particular as it is related again to seed, and therefore Sower. Jesus teaches us this time about the growth of the Kingdom, the powerful energy hidden inside of these seeds He sows. My study bible says about today's parables: "These two short parables signify the startling success of God's Kingdom. A few weak fishermen will convert the whole world because of the divine power of the gospel." I really love the image of the birds nesting in the great sturdy bush that comes of the little mustard seed. It gives us an idea of the power of growth that is possible in this Kingdom, and all of the things it can grow to support as well.

Another parable He spoke to them: "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened." This is a different kind of growth, a kind of permeation of something, an analogy to the work of the kingdom that takes place within us and among us, until all is changed, transformed, and creates growth. I find something comparable in the birds of the air and the leaven that permeates the meal. The action of leaven creates a kind of aeration or oxidation. If we examine the idea of "air" we see its relation to Spirit (the word in Greek is the same as the word for breath, air, wind). And so we get an analogy to Spirit in these parables, in which the birds of the air are like messengers or angels, that which comes through the action of the Spirit. And it is the action of the Spirit that permeates us, our lives, our communities, and grows and transforms with its energies, its "breath" that breathes in us.

All these things Jesus spoke to the multitude in parables, and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: "I will open My mouth in parables; I will utter things kept secret from the foundation of the world." Again, we go back to the power of the Holy Spirit at work in Jesus' ministry, and in His preaching in parables. The Holy Spirit will work within us and among us, growing and transforming. It is our capacity for reception of that Spirit that makes all the difference, as Christ has said in earlier readings from this week. How are we capable of receiving? Are our hearts ready for what is hidden in the parables?

If we look at the parables for today, there is a hidden secret, and something we may not even understand unless we are familiar with the action of the Holy Spirit in our own lives. These things work through experience, something that is hidden from those unwilling to go forward with a love of God and of the action of the Spirit in their own lives. Hence, our own capability, desire, and "yes" to this action then becomes important. It is all the work of the Spirit, of course. It is the seed that does its work, the Sower and Creator of the seed responsible for its action. But there is also a place at which we agree to this work, we perceive its goodness, and we are responsible for what we are capable of accepting. And then the parables fall into place. We have a choice: an acceptance or refusal. Sometimes these things happen within us without our least expecting it, and certainly without our understanding until the growth becomes apparent. But always we can count on one thing: that God will be at work in us as long as we are fertile ground. And the powerful and transforming energy of this growth can't be overestimated, nor can it be predicted. It is simply a question of allowing the sower and the seed to do its work, the leaven to work its work in the meal. We can't predict what that will be, but we can welcome it, and we certainly reap the profit from it, as it grows in us, so that "even the birds of the air may nest in its branches" -- therefore, it's ready even for a family, for new eggs, and new growth unforeseen by us in the mere seed. But what is on offer to us is of the greatest importance, hidden beauty, great treasure for those who are capable of seeing it and understanding it, even "things hidden from the foundation of the world."