Lord, if You are willing, You can make me clean

And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.

When He had come down from the mountain, great multitudes followed Him. And behold, a leper came and worshiped Him, saying, "Lord, if You are willing, You can make me clean." Then Jesus put out His hand and touched him, saying, "I am willing; be cleansed." Immediately his leprosy was cleansed. And Jesus said to him, "See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them."

- Matthew 7:28-8:4

In the many readings before this one, and leading up to this point, we have been reading the Sermon on the Mount, in Matthew's Gospel. It started with The Beatitudes, the blessings of the life of discipleship, and took us through His teaching on the value of such lives, in You are the salt of the earth. You are the light of the world. Then He began to teach about the Law, saying "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." He then expanded His teaching on several statutes in Mosaic Law; the first against murder: "You have heard that it was said to those of old, 'You shall not murder;'" then, against adultery: "You have heard that it was said to those of old, 'You shall not commit adultery;'" and finally regulating vengeance: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" His expansion includes the inner life of the heart, not merely outward acts. Next He began to discuss spiritual practice (in almsgiving, prayer and fasting) - forbidding hypocrisy and again emphasizing the inner life, in "Do not be like the hypocrites." During the discussion of prayer, Jesus taught His disciples how to pray, teaching Our Father in heaven. He then taught that we cannot serve both God and mammon, that we need to make a clear choice in No man can serve two masters. Then He began to teach about how we look at life and what we value. Over-worry and anxiety over the material things we need in life are not for the life of discipleship. He said to observe the birds, and the wild lilies -- none of these work to sow, harvest and store, or spin, endlessly worrying about the future, yet they are cared for by the Father. The Father knows what we have need of, we are to "seek first the kingdom of God and His righteousness, and all these things shall be added unto you." He said, "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble." Next, Jesus taught about the life of discipleship and its righteousness or right-relatedness, especially in congregation. He taught us not to judge or condemn, and repeated His teachings on reciprocity: "For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." He once again repeated His warnings against hypocrisy in this context. We are to be aware of who we are, our own flaws and faults, before we can helpfully correct anyone else. "First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye." He then warned against giving pearls to swine, or giving what is holy to dogs: we are not to seek to create discipleship in those who do not value it, cannot appreciate it, may in fact despise it. And all things are open to those who do want these pearls, disciples in sincerity and faith who are always to be asking, seeking, and knocking: "for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." Summing up the Law and Prophets, He taught once again the reciprocal principle, active in our lives as disciples: "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets." He then emphasized the importance, the essence of His teaching: "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it." Discipleship is crucial. In this context, we are to"beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. You will know them by their fruits." Our leaders, every single one of us, are expected to walk in this disciples' Way. "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." Finally, in yesterday's reading, Jesus taught us that there will be those who have even done great works in His name, such as prophesying, casting out demons, and performing wonders, to whom He will say, "I never knew you; depart from Me, you who practice lawlessness!" He finished, "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall." This is the end of the Sermon on the Mount.

And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. Jesus has not been trained in the school of a great or famous rabbi. He doesn't get His authority through worldly recognition. Instead, it is an inner reality that is conveyed to others; the authority is in Himself, and for the people, this is something astonishing. While the scribes cite others, Jesus has preached His sermon in this spirit of authority.

When He had come down from the mountain, great multitudes followed Him. The mountain, or mountain-top experience in the Gospels, is often a place of spiritual power and revelation. The Sermon on the Mount is another supreme example. His reputation is wide enough so that by now "great multitudes" follow Him.

And behold, a leper came and worshiped Him, saying, "Lord, if You are willing, You can make me clean." Here is the power of faith at work, faith in this mysterious authority, so unlike the scribes. The problem of leprosy is a profound one in Scripture and in the society of the time. My study bible explains: "The biblical law concerning leprosy is found in Lev. 13; 14. Deuteronomy 24:8 describes the purification of lepers and leprous houses, which is a duty entrusted to the priests. Leprosy was considered a direct punishment for sins, and lepers were unclean, not permitted to live in the community or to worship God in synagogues or the temple."

Then Jesus put out His hand and touched him, saying, "I am willing; be cleansed." Immediately his leprosy was cleansed. In Lev. 7:21, Mosaic Law forbids touching the unclean. My study bible notes that in touching the leper, Jesus demonstrates He is not subject to the Law but over it. It says, "To the clean there is nothing unclean." It's important to understand that throughout the whole of the Sermon on the Mount, in the passages previous to this one, Jesus has demonstrated the fulfillment of the Law, what it is to live as one of His disciples. Here, the immediate aftermath of the Sermon shapes as a healing of a leprous man, indicating the power of Jesus' authority, and therefore of His own teachings -- especially that of compassion. This becomes the Law supreme to all else.

And Jesus said to him, "See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." Jesus will use the Law, following it in its commands in guiding this man's offering, to offer a testimony of this man's healing. In Him, we remember, the Law is fulfilled, so it is proper for the man to do as Moses commanded in offering a testimony -- in this the community would be informed through the proper offering to the priest.

Jesus exercises discretion both in using His own authority and power and in presenting the man to the priest, and through the priest, to the community. Both are essential, and through this we gain our understanding of Christ. He is not in the world to overturn, but to fulfill. Whatever cultural understanding we begin with, whatever truth we know, He comes not to abolish, but to fulfill, and I think -- regardless of our culture or values -- that we must keep this in mind. As the Person who is Truth, He is the author of truth. As Logos, we must understand that this "narrow gate" is so just because of the Person of Christ. In the Christian tradition, the Logos is also author of the Law. Therefore in His person, whatever truth we hold dear is not abolished but rather fulfilled, illumined, magnified, given a shape so that we can understand it, deepen it, and go forward in His Way. He is here to give us the fulfilled teaching, and the life in abundance that goes with His instruction for us. So it really doesn't matter where we come from or what we know, in Christ we will find a deepening, a pervasive quantifying and qualifying, of all that we think we already know, and a deepening guidance toward where we need to go. As Good Shepherd, He has come to teach and lead, so that we may all be "made clean" like the leper. To be cleansed is to participate in community, and no one is forbidden from this place, perhaps save those who refuse His guidance. But compassion is the rule. This narrow gate is made for all who seek it, all those who come to be cleansed. His touch is there for you, too. But we come to Him as the leper, in humility, to learn, to grow, to be healed, to find our way forward from wherever we start. We may come to Christ with ailments that are no fault of our own, and yet cast us out of community. We may be faced with prejudice and fear. But He is here to heal and to save, to place us in the community of His love.

Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock

"Many will say to me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in your name, and done many wonders in Your name? And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall."

- Matthew 7:22-27

Today's reading follows the verses in the reading from Saturday. Jesus taught, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it." He warned us to beware of false prophets, who come to the flock in sheep's clothing, but inwardly are like ravenous wolves. He taught that "a good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them." He continued, ""Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."

"Many will say to me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in your name, and done many wonders in Your name? And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!" I think it's very important to note the spectacular feats Jesus notes as done by those who are not truly His sheep, but are in fact wolves in sheep's clothing, predators among the flock. We are not to trust in such works, because these who cannot follow His teachings don't belong to Him at all. As Shepherd, He tells us, He will declare, "I never knew you." In fact, these are "lawless" - they don't follow at all His teachings, His Way. It is in this Way that the fruits of true faith are found, the care of the flock, the love and the inner life He teaches and has taught throughout all the readings of the Sermon on the Mount, the law written on the heart. It is not works of "power" we are to observe, but the fruits of those who come in His name.

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock." In the end, where is our security in faith, in Christ? It is in the teachings that He has given us. Today's words come at the end of the Sermon on the Mount. If we are to understand Him, we must go back to His teachings in this Sermon. It is in this Way that we find our security, that we build our lives upon a foundation of strong rock. Christ, throughout the Sermon on the Mount, has gone beyond the mere appearances of the Law and has broadened and deepened our understanding of it, fulfilling it. He has taught the Law and the Prophets in teachings about the practice of mercy and forgiveness, and the necessity to guard our own hearts, and to cherish the fruits and blessedness of the life of discipleship.

"But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall." Here is a testimony to the gift of His teachings, the gift of grace that is offered to us. To hear and not to do is to reject something unwisely, to be foolish. His words and teachings are sure; to reject them is to build a home on the sand that shifts every day, and cannot stand up to the difficulties of life in this world -- the winds, storms and floods that come in life. Only in the surety of the rock will we stand as disciples.

Repeatedly throughout the Sermon on the Mount, Jesus has preached against hypocrisy. We remember that He is speaking to those people who would be His disciples. Where do we build our spiritual homes? On what foundation do we stake our identity, our lives? I believe we have to consider the storms and winds and rain that come in life, the emotional floods, the things that will turn us upside down, wondering what will come about, what will happen, where is life leading us. In discipleship, we find the surety that we need in terms of the place we build our true homes, and find our shelter. His teachings give us the sure steps we need -- not the spectacular feats of power that may impress the mind, but the security of righteousness, good judgment, right-relatedness, and it is in this that we take the peace of the heart that has its foundations on solid stone, something dependable, which we can rely on. Let's not forget His warnings about predatory wolves in sheep's clothing, who would lead us away from His teachings for their own gain and profit. We are the rational sheep, we are to keep our eyes open, and to depend upon His teachings. He has given us His gift and His grace for our own welfare and well-being. All of this is there for everyone who would be a disciple, He has made sure of it from the beginning. In that we can trust, in His gospel, in His word - even when we may be misled by those who would use us, we have the word and the teachings of our Good Shepherd, in Whom we can trust. He wants us to be wise and not foolish; in this discipleship His flock finds its roots, its solid foundation for life.

All authority has been given to Me in heaven and on earth

Christ Pantocrator, 6th century, St. Catherine's Monastery, Mt. Sinai

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him, but some doubted. And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.”

- Matthew 28:16-20

Today is Ascension Day, the day we commemorate Jesus’ ascension into heaven. In the Eastern church, Jesus is exemplified as Pantocrator, the Resurrected Christ. Pantocrator means Almighty; the One for whom “all authority has been given to Me in heaven and on earth.” The icon, above, is the earliest surviving icon of Pantocrator, from St. Catherine’s monastery on Mount Sinai. If you look closely (you can click to view it larger), you will see the two sides of Christ's face, and His two eyes – one full of human suffering and experience, the other by contrast illumined, fresh, “heavenly.” They are meant to give us the full picture of our risen Lord, both human and divine. We note that He holds the Gospels, His word, decorated with the Cross which speaks to us both of His life and Resurrection. His hand confers blessing, in the name of Father, Son and Holy Spirit -- the two extended fingers representing His two natures, the one divine, the second (just a little lower) human.

Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. The eleven, minus Judas, meet at the place they’ve been told to gather. They are back in the place of Jesus’ ministry, where He began to preach and the place where most of the disciples come from, Galilee. Galilee, we remember, is a place of mixed races and cultures, not considered purely Jewish. It is an important symbol for all the world, both Jew and Gentile.

And when they saw him they worshiped him, but some doubted. We know the story of the Apostle Thomas. The Gospel gives us the understanding that the Apostles, though commissioned here in today’s reading, do not have what we might call a “perfect faith.” But Christ begins where He begins, and His Church begins with the resources it has, even eleven disciples (minus one who betrayed the Master).

And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth." Jesus makes His statement about His status. He has been given “all authority in heaven and on earth.” He is the full Lord of the universe. We assume that this authority comes from the Father. Jesus has said that “He who has seen me has seen the Father.” Here, all authority is His. My study bible says, “This is the terminology of exaltation and glorification. It manifests the power of His Resurrection, and the authority to bring human beings back to life.”

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” In my opinion, the three statements Jesus makes here are all coupled for a reason, inseparable from one another. First, we are told that all authority in heaven and on earth has been given to Him. Now comes the next command, inseparable from that power. Contained within this second statement here are several important elements: Go therefore and make disciples of all nations . . . and the command to baptize in the name of the Trinity, Father, Son and Spirit. In Him now is all authority, and where He is there is the Trinity. The full weight of God the Father, God the Son and God the Holy Spirit is in the baptism, in what is holy, in His name. And finally, His full set of commandments: “teaching them to observe all that I have commanded you.” His teaching is inseparable from baptism in the name of Father, Son and Holy Spirit. In Him is fulfilled the Law and the Prophets. Matthew’s Gospel has fully given us, in repeated form, this emphasis. My study bible adds, “If we observe this context for the Lord’s command to make disciples of all the nations and to baptize them in the name of the Father and of the Son and of the Holy Spirit, we see that making disciples cannot be done in the strength of man, but only in the power of God. The reality of the Resurrection refers not only to its historicity, apostolic witness, and necessity for faith, but also to its power in our Christian life and mission. The resurrected Son of God, living in us and energizing us, makes possible the salvation of all.”

“And lo, I am with you always, even to the end of the age.” Here is the great promise of Ascension Day. As risen Lord, as the One to whom all authority has been given, Christ is ever-present. He supersedes time to be with us, even individually – but also in all ways; i.e. “where two or three are gathered in my name.” And His rule is without end, even to the end of the age. What will happen then, none of us knows. But this is an eternal promise. The end of the age refers to earthly life, not to His rule. This is a promise that His presence will not leave us, nor will His authority of Father, Son and Holy Spirit, in heaven and on the earth. My study bible puts it this way: “By saying He is with you always, Jesus means His Resurrection is neither of the past, nor of the future. It is always present in our lives through the Holy Spirit. We know Him directly, here and now, in the present, as our Savior and our Friend. To the end of the age does not by any means imply that we are to be separated from Him after that great consummation. He is with us now, and ever, and unto the ages of ages.”

If we consider the power in the authority with which Jesus is conferred, we have to see that the promises of this kingdom, His seed among us, are really unlimited. They are even a great mystery: we can’t say, as human beings, where we are headed, where His ministry in us is headed, where His Church will go. “All nations” tells us that as far as earthly powers are concerned, there is no limit to discipleship, to the spread of this gospel message, His teachings and commands, the power of baptism in the name of Father, Son and Spirit. And baptism confers a rebirth, and an anointing. Baptism gives us an introduction, a citizenship in a holy kingdom, it initiates us into something, an order of heavenly rule that also has all authority on earth. Let us think about His promise. Perhaps the greatest promise of all is His ever-presence for us, “even to the end of the age.” What do we do with this great gift? How do we allow it into our lives? How do we give our assent to its work within us and through us? How do we live as a part of this kingdom? One thing my study bible has emphasized in its notes today: this power is with us and works with us and in us. The power of baptism and discipleship is not ours to create or make, but ours as a gift in the power and the name of Father, Son and Spirit. What do you do with the gift? How do you receive it today? Do you seek to limit its work in you? How do you practice your discipleship? Faith does not have to be “perfect.” But, let us remember, that faith is a trust. How do you put your trust in His authority?

Therefore hear the parable of the sower

"Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty."

- Matthew 13:18-23

In yesterday's reading, Jesus taught (and His disciples) the parable of the Sower. In Matthew's Gospel, this is Jesus' introduction of parables to His preaching. In Hebrew and Aramaic, the word for parable may also mean "allegory," "riddle," or "proverb." In the parable of the Sower, Jesus taught that a sower went out to sow. Some seed fell by the wayside and the birds ate it up. Some seed fell on stony places. Immediately it sprang up plants, having very little soil, but then they were scorched by the sun, and withered away because they had no root. Other seed fell among thorns and were choked by the thorns. "But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!" His disciples asked Him why He spoke in parables, and He told them: "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand." In them, He said, the prophecy of Isaiah is fulfilled. "Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them."

"Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside." Jesus sets out the various "types" that are exemplified in the riddle or parable. The seed is the word of the kingdom, the good news of the gospel. What doesn't take root in the heart is that which is not understood, not received with spiritual eyes and ears. This becomes food for "the evil one" -- the one for whom it was not intended.

"But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles." Jesus has already repeatedly warned the disciples about persecution, that they must be strong in their faith, and courageous. Here, it's like He's giving a message to all of us: we will face such tests of our own faith, and if the word of the kingdom isn't really rooted very deeply within us, such difficulties will overwhelm our faith.

"Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful." Here's another way in which our faith becomes lost: by the cares of this world and the deceitfulness of riches. The word Jesus uses for what these things do to us is "choke" us -- the thorns crowd it out so it cannot grow or produce. In the original Greek, the "cares of this world" reads "the cares of this age." It takes us back to the part of the Sermon on the Mount in which Jesus preached against unnecessary worry and anxiety -- an excessive focus on the material. See Seek first the kingdom of God and His righteousness, and all these things shall be added unto you. It really depends upon the things we crowd our lives with, what we put first, and what we give room to grow -- where we put our focus.

"But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." We really go back to the emphasis in the Sermon on the Mount, the quality, care and protection of the life of the heart, our inner lives. Are we receptive? What do we put first? The good ground of the heart is that in which we are taking good care of our own spiritual health, sharpening our spiritual eyes and ears and making ourselves receptive to His word. In this good news of the kingdom we will always have room to grow: there must always be something new that we are producing, learning, understanding. The growth of this kingdom within ourselves and within our hearts and minds and lives is dynamic, not static. A good disciple, the message teaches us here, is one who grows in these mysteries and goes beyond the narrow gate, on a journey of faith, and produces good fruits, Christ's life in abundance.

I'd like to focus on this life of growth that Jesus clearly calls good discipleship, and the fertile soil of the heart -- the place where we receive the word, the seed He plants. How does that grow in you? How do you expect of yourself to go forward in your own understanding, and fruitfulness? Jesus is speaking to disciples who will go forward into the kingdom, to form the Church, to face terrible persecution and tribulation, and yet He has faith that at least some of them will go forward to produce abundant fruit, to yield great crops. Note the distinctions here: they are not all the same. Even in the places where the seed falls on good ground and is received in the heart will not all yield the same yield. Yet all are disciples -- and the discipleship He wants is those who will produce that yield. It is all tied to understanding and our own receptivity. What do we put first? What do we allow to crowd out this seed, this word? How deeply does it take root within us? We are all on a journey; the Sower sows and we reap. We are responsible for the good harvest possible where we tend to our inner lives, our own spiritual eyes and ears. We are not expected to hold this seed like a possession that we hide away somewhere, but to grow in it, and it to grow in us. How does it grow in you today? What are you doing to nurture your own capacity to receive mysteries of the kingdom?

The Parable of the Sower

On the same day Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. Then He spoke many things to them in parables, saying: "Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!"

And the disciples came and said to Him, "Why do You speak to them in parables?" He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says:

'Hearing you will hear and shall not understand,

And seeing you will see and not perceive;

For the hearts of this people have grown dull.

Their ears are hard of hearing,

And their eyes they have closed,

Lest they should see with their eyes and hear with their ears,

Lest they should understand with their hearts and turn,

So that I should heal them.'

"But blessed are your eyes for they see, and your ears for they hear."

- Matthew 13:1-16

Over the past two weeks, the lectionary gave us the Sermon on the Mount, in Matthew chapters 6 and 7. We began with The Beatitudes, in which Jesus taught the blessings of the life of discipleship. Next He taught the value of such lives, in You are the salt of the earth. You are the light of the world. Then He began to teach about the Law, saying "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." He then expanded His teaching on several statutes in Mosaic Law; the first against murder: "You have heard that it was said to those of old, 'You shall not murder;'" then, against adultery: "You have heard that it was said to those of old, 'You shall not commit adultery;'" and finally regulating vengeance: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" His expansion includes the inner life of the heart, not merely outward acts. Next He began to discuss spiritual practice (in almsgiving, prayer and fasting) - forbidding hypocrisy and again emphasizing the inner life, in "Do not be like the hypocrites." During the discussion of prayer, Jesus taught His disciples how to pray, teaching Our Father in heaven. He then taught that we cannot serve both God and mammon, that we need to make a clear choice in No man can serve two masters. Then He began to teach about how we look at life and what we value. Over-worry and anxiety over the material things we need in life are not for the life of discipleship. He said to observe the birds, and the wild lilies -- none of these work to sow, harvest and store, or spin, endlessly worrying about the future, yet they are cared for by the Father. The Father knows what we have need of, we are to "seek first the kingdom of God and His righteousness, and all these things shall be added unto you." He said, "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble."Next, Jesus taught about the life of discipleship and its righteousness in congregation. He taught us not to judge or condemn, and repeated His teachings on reciprocity: "For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." He once again repeated His warnings against hypocrisy in this context. We are to be aware of who we are, our own flaws and faults, before we can helpfully correct anyone else. "First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye." He then warned against giving pearls to swine, or giving what is holy to dogs: we are not to seek to create discipleship in those who do not value it, cannot appreciate it, may in fact despise it. And all things are open to those who do want these pearls, disciples in sincerity and faith who are always to be asking, seeking, and knocking: "for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." Summing up the Law and Prophets, He taught once again the reciprocal principle, active in our lives as disciples: "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets." And finally, Jesus taught about the specific, dedicated nature of discipleship and its life: "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it." He warned us about leadership in His Church: "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. You will know them by their fruits. . . . Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them." He concluded: "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." In today's reading, the lectionary skips forward, to Matthew chapter 13, and Jesus' use of parables.

On the same day Jesus went out of the house and sat by the sea. And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. The material we've skipped over (which we'll return to in a short time) includes many healings as well as the choosing of the twelve apostles. Jesus encourages them to fearless witness and teaches about persecution to come. We read of the rejection of Jesus in some communities and also imprisonment of John the Baptist, as well as Jesus' confrontation with the Pharisees. There is even misunderstanding among his family. Today's reading begins after Jesus has stretched out His hand toward His disciples and said, "Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother." The verses with which we begin today's reading tell us that despite confrontation, rejection, division and misunderstanding, as well as conflict with religious authorities, Jesus' ministry has reached a wide audience. So many people come to see Him and hear Him, that He must sit in a boat and preach to "great multitudes" assembled on the shore. One can only wonder at the power of His voice and His oratorical capabilities. We so often picture Christ as soft-spoken, but the setting of this scene tells us of His vigor and strength in preaching. The setting, although unusual, is in the teaching tradition of a rabbi, seated, while disciples stand and listen.

Then He spoke many things to them in parables, saying: "Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!" Jesus introduces us to parables in this teaching. His ministry has grown so large that He is becoming selective in His preaching; that is, He speaks in parables. My study bible notes: "Parables are stories in word-pictures, revealing spiritual truth. The Hebrew and Aramaic words for parable also mean 'allegory,' 'riddle,' or 'proverb.' The Scriptures, especially the Gospels, are filled with parables -- images drawn from daily life in the world to represent and communicate the deep things of God. Parables give us glimpses of Him whose thoughts are not our thoughts and whose ways are not our ways (Isaiah 55: 8,9)." Here, Jesus begins with the first great parable, that of the Sower. "He who has ears to hear, let him hear!" is an expression given us to indicate the need for our own capability of discernment. As disciples, Jesus seeks those with spiritual eyes and ears of the heart, the ones capable of understanding.

And the disciples came and said to Him, "Why do You speak to them in parables?" He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given." My study bible has an essential note here: "The mysteries of the kingdom are not mere esoteric concepts or a body of religious truth only for the elite. Nor is true understanding of the parables simply an intellectual apprehension. Even the disciples find His message hard to understand. Jesus preached and taught the same message to all; but it is the 'babes,' the simple and innocent, who are open to the gospel and have the faith to receive this mystery, which is the reality of the Kingdom." Clearly, to my mind, Jesus is calling us to discernment. Not everybody is going to get this, to understand or receive it with open spiritual ears. The Kingdom is also about an initiation into something; as we receive, so we are received, and we each possess the reality to go ever-deeper, depending on our own receptivity and capability for discernment. A mystery or mysteries indicates that there is much into which we are initiated. Christian life doesn't begin and end with baptism, but is rather a journey into depths, that which is hidden, yet open to all those who may receive. Jesus' emphasis here is on giving: to some it is given, to others it is not. This is the reality of the spiritual life: the ultimate discernment or work is of God, upon whom we rely for all things.

"For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand." Here is a powerful report regarding spiritual gifts, especially that of discernment and growth in understanding. My study bible speaks of this capability of seeing and hearing as zeal. Zeal, in this context, is a kind of passion for the life of God, a love of the spiritual life and relationship to Creator -- especially that of discipleship. It begins with humility, acceptance, a willingness to be changed, to learn and grow. When we don't exercise this capability, Jesus is saying, we stand to lose even what we have. This relationship is an active and dynamic one, a living one -- just as Jesus will illustrate later on with parables of the Kingdom (such as the mustard seed and the leaven). If we stagnate in this life, if we use it as mere material possession, we stand to lose what we think we have. My study bible puts it this way: "When one has zeal, he will be given more from God. But if he does not use what he has, and fails to participate in the life of the Kingdom, God's gifts will be taken away. This is a hard saying, but true."

"And in them the prophecy of Isaiah is fulfilled, which says: 'Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.' But blessed are your eyes for they see, and your ears for they hear." The words of Isaiah the prophet are brought back to the people. These words of Isaiah are found in Isaiah chapter 6, in Isaiah's vision of the holy mysteries and the kingdom, from which we receive the thrice holy hymn. In the context of Isaiah's vision, these words come to us from the King, the voice of the Lord, who asks, "Whom shall I send, and who will go for us?" Isaiah becomes a messenger, to those who hear and do not understand, see but do not perceive. They are words of warning. They are powerful words about discernment.

Coming after conflict has begun with the temple authorities, and Jesus' warnings of future persecution, the arrest of John the Baptist, and Jesus' rejection in several cities, Isaiah's words echo for us a theme that comes from long past in salvation history. It is up to each one of us to "turn and be healed." Everybody is not going to get this. We are free -- ultimately free -- to reject what God offers. But we are responsible for our choices and our failure to accept that grace. In community, we are also free to do so. Throughout the Old Testament, God's love supersedes rejection by community: the prayers of the faithful do much to save entire populations. But I think that Jesus' words here tell us something important about our choices. Nothing is going to be forced upon us. As human beings, we are endowed with the capability to choose, a responsibility to discern. We are here to learn, to grow -- we are not automatons. We have the power of our hearts and minds and passions. We are capable of becoming like our Creator. It all speaks back to the great theme of the Sermon on the Mount, and its attention to the state of the heart, our inner lives. How seriously do we take discipleship? How active and powerful is this relationship within us, in the place of the heart -- where our spiritual eyes and ears reside? Hearing, do we understand? Seeing, do we perceive? Jesus seems to be saying -- and this is a powerful concept in the context of today's society -- that this isn't necessarily going to be for everyone. Spiritual truth is something we must love and nurture, and within which we grow: or else even the "faithful" will lose what they have. Powerful words: for the powerful force inside the mustard seed, in the leaven with which we may be leavened, the seed He seeks to plant.

Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it

"Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.

"Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."

- Matthew 7:13-21

Over the course of the readings of the past two weeks, we have been reading Jesus' Sermon on the Mount in Matthew. We began with The Beatitudes, in which Jesus taught the blessings of the life of discipleship. Next He taught the value of such lives, in You are the salt of the earth. You are the light of the world. Then He began to teach about the Law, saying "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." He then expanded His teaching on several statutes in Mosaic Law; the first against murder: "You have heard that it was said to those of old, 'You shall not murder;'" then, against adultery: "You have heard that it was said to those of old, 'You shall not commit adultery;'" and finally regulating vengeance: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" His expansion includes the inner life of the heart, not merely outward acts. Next He began to discuss spiritual practice (in almsgiving, prayer and fasting) - forbidding hypocrisy and again emphasizing the inner life, in "Do not be like the hypocrites." During the discussion of prayer, Jesus taught His disciples how to pray, teaching Our Father in heaven. He then taught that we cannot serve both God and mammon, that we need to make a clear choice in No man can serve two masters. Then He began to teach about how we look at life and what we value. Over-worry and anxiety over the material things we need in life are not for the life of discipleship. He said to observe the birds, and the wild lilies -- none of these work to sow, harvest and store, or spin, endlessly worrying about the future, yet they are cared for by the Father. The Father knows what we have need of, we are to "seek first the kingdom of God and His righteousness, and all these things shall be added unto you." He said, "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble." In yesterday's reading, finally, Jesus taught about the life of discipleship and its righteousness, especially in congregation. He taught us not to judge or condemn, and repeated His teachings on reciprocity: "For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." He once again repeated His warnings against hypocrisy in this context. We are to be aware of who we are, our own flaws and faults, before we can helpfully correct anyone else. "First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye." He then warned against giving pearls to swine, or giving what is holy to dogs: we are not to seek to create discipleship in those who do not value it, cannot appreciate it, may in fact despise it. And all things are open to those who do want these pearls, disciples in sincerity and faith who are always to be asking, seeking, and knocking: "for everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened." Summing up the Law and Prophets, He taught once again the reciprocal principle, active in our lives as disciples: "Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

"Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it." My study bible points out that this description of two ways is widespread both in Judaism and early Christian writings. It adds, "Because we wrestle against human sins and weaknesses, as well as the spiritual forces of evil, entering the Kingdom involves difficult labor and struggle." I believe also that this description of discipleship is a precise warning about developing "the ideas of man" in substitution for the teachings of God. It also speaks deeply about our personal relationship to God. It is there that we find righteousness with one another. We may have all kinds of good ideas that seem very positive in our own sight, but humility asks that we defer to that which will lead us on this path and through the gate, step by step, and through confrontation with our own weaknesses and struggles -- things that human nature seems generally to prefer to avoid! (I speak, of course, from my own personal experience in this!)

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them. " What is a false prophet, or a wolf in sheep's clothing? If we think about it, it's someone who professes discipleship but who yet fails to try to do as Jesus teaches. A false prophet or wolf in sheep's clothing is first of all a hypocrite: acting one way and inwardly another. It is someone who fails to find discipleship in the inner life -- a practice which sums up the whole of the Sermon on the Mount, and Jesus' emphasis on our inner state of being and relationship to God and neighbor. This is especially a warning about leadership: humility is an exceptionally important quality in a leader, otherwise he may actually be seeking to prey on the flock, after some ambitious prize of his or her own. A ravenous wolf is predatory, seeking his own gain, rather than a good shepherd who helpfully guides the flock. Without facing our own weaknesses in humility before God, the power of leadership easily corrupts. He teaches us all that by their fruits we shall know them. And there is a kind of assurance here: "Every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit." My study bible points out that Jesus does not say here that people cannot change: we infer that it is possible for those living corrupt lives to change, and also those good disciples to fall away. Again, it is a prescription for awareness, especially of the true state of the heart, a right-relatedness to God and neighbor.

"Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." Again, this is a supreme teaching against hypocrisy, one that resounds over and over again in Jesus' Sermon. And He has explained to us the reasons that His disciples must emphasize the inner life, and not merely outward acts: "Even so, every good tree bears good fruit, but a bad tree bears bad fruit." This is a warning to all who would be His disciples, and especially leaders among them. We are to seek first the will of "My Father in heaven." It is about attitude, the way we face life and our own decisions about what we do with our lives. In this we will have the attitude of discipleship.

Let us think about good sheep and good shepherds. In the tradition of the Church, we are also called the "rational sheep." But discipleship involves humility, seeing first the kingdom of heaven. We don't know everything, and we need good teaching, leadership, and relatedness to our Father in heaven in order to find the Way. This, to me, is the whole point of a Christian life -- that we first of all accept that we are not born knowing everything, we need help along the way, and that Our Father, Christ, and the Holy Spirit give us as gifts the tools, discipleship and love needed to nurture and grow who we are in God's image. Good leadership, therefore, must also have this same attitude about their own spiritual lives; they are also disciples. We are all in this together. Jesus' teachings against hypocrisy are constant reminders of the need for self-awareness; we have to remove the plank in our own eye before we can help anyone else with the speck that is in theirs. If we take His teachings seriously, we come to a conclusion about what it means to be a rational sheep: we are to be aware of ourselves and our inner lives, but also our leadership and the fruits that may be produced. What He gives us then, is His Way, through the narrow gate, and through the struggles worthy of this pearl of great price. Discipleship makes us grow, gives us our awareness, asks of us to grow in the good, steadfast love of God, for His love endures forever. Discipleship takes in the whole of us, all our hearts and minds, and makes of us those capable of discernment and choice, awareness and responsibility. It is truly the gift of life, and life in abundance.

Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets

"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.

"Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.

"Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!

"Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

- Matthew 7:1-12

We have been reading through the Sermon on the Mount, starting last Monday with The Beatitudes, in which Jesus taught the blessings of the disciple's life. Next He taught, You are the salt of the earth. You are the light of the world - the necessity of discipleship to the world. Then He taught His vision of the Law, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill." He then expanded His teaching on several statutes; the first against murder: "You have heard that it was said to those of old, 'You shall not murder;'" then against adultery: "You have heard that it was said to those of old, 'You shall not commit adultery;'" and finally regarding vengeance: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" His expansion includes the inner life, not merely outward acts. Next He began to discuss spiritual practice (in almsgiving, prayer and fasting) - forbidding hypocrisy and again emphasizing the inner life, in "Do not be like the hypocrites." During the discussion of prayer, Jesus taught His disciples how to pray, teaching in Our Father in heaven. He then taught that we cannot serve both God and mammon, that we need to make a clear choice in "No man can serve two masters. In yesterday's reading, Jesus taught against unnecessary worry and anxiety over the material things we need in life. He said to observe the birds, and the wild lilies -- none of these work slavishly, endlessly worrying about the future, yet they are cared for by the Father. The Father knows what we have need of, we are to "seek first the kingdom of God and His righteousness, and all these things shall be added unto you." He said, "Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble."

"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you." Here we return to a teaching of reciprocity. Jesus will so often teach us that we receive is dependent also upon what we give. In this case, He's speaking about judgment. It is related to His earlier teachings on mercy and forgiveness. It's also related to how we look, how we see. Furthermore, in the sense in which this teaching is given, we have to seek the kingdom first, seek God's judgment (as discernment), rather than our own. So, keeping all of this in mind, we have a picture of how we relate to neighbor: righteousness is governed by the judgment of God, our willingness to give all things to God (for this is what forgiveness is). It's not a teaching against discernment or even forming an opinion, but about our attitudes, where we take our discernment and how, and especially our disposition towards others. I also believe we can connect condemning and controlling behavior here, seeking always to lay down one's own law to others. Ultimately it is also a teaching against hypocrisy, going back to the emphasis throughout the Sermon on the inner life: how we look, how we judge, will also be the way in which we are judged. We have all had the experience of gossip or false judgment and accusation. Taken in the context of teaching to His disciples, we can understand this statement relating to how we conduct ourselves in His church, amongst ourselves. There are proper ways to resolve conflict which Jesus will teach later on.

"And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye." The context here sharpens our understanding of "judge not" when we think of the commonly experienced idea of projection. That is, seeing in others the faults that are really in ourselves -- perhaps the things we don't like to look at. A shady or dishonest character may also always suspect the same in others, a controlling or bullying character may try accusing others. It is a commonly observed phenomenon. Therefore we are counseled here to be aware of our own flaws. This is the value of confession, self-examination, talking with a trusted spiritual director, pastor or compassionate friend or relative who will tell us the truth and really has our best interest in mind. Any good counselor must always be aware of his or her own weaknesses, a well-known concept in modern psychology. Here, Jesus puts it quite simply for us! And we note, this teaching is meant for those who seek to help others - brothers and sisters - by observing conduct and instructing. Anyone who does so must have an attitude of awareness about their own flaws and experience of personal change first; without this experience and understanding, one is not in a position to help others go through the same process. It is ultimately another teaching against hypocrisy.

"Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces." Here is a teaching juxtaposed to the teaching against "judgment" and it is a teaching about discernment. People who are not ready to hear what we have to offer should be avoided. Again, we go to the context, and it is in the context of correction or teaching. The framework of what Jesus says here sees teaching, correction as a good thing. But there are ways in which it must be done (self-aware of one's own sins, without hypocrisy) and times in which it is good to refrain from so doing -- especially with those who are not going to be receptive, who in fact do not value what is offered. We have at least a couple of references to dogs and swine in Scripture that give us an idea of the context; often they are used for heathen peoples -- but here, my study bible points out, "Jesus' own Jewish contemporaries are clearly not excluded." And, I think, the Scriptural references above will not be lost to our own contemporary ears either. My study bible also notes, "According to the Church Fathers, dogs are those so deeply immersed in godlessness that they show no hope of change, while swine are those who habitually live an unchaste and immoral life-style. The pearls are Christ's teachings or the 'inner mysteries' of the Christian faith." I think that we need to make our own discernment in light of this teaching. There is no sense offering something of beauty to someone who cannot appreciate it, and may despise what we are offering. Again, Jesus' words quite simply and vividly give us a clear idea that stands up to experience. It is also another wise teaching of human nature; those who are deeply undesirous of receiving may in fact respond with hatred and violence and contempt.

"Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!" Here is a teaching for those who do, indeed, desire the good things of God, the things that Jesus is offering through the Sermon, through discipleship, to those who truly want to know. We have but to ask and seek and knock. As opposed to those who don't value or want the pearls of wisdom, good conduct, growth in God's mysteries and with God's help, those who sincerely desire have but to be persistent in coming to God. My study bible points out: "The verbs are present progressives: be asking, be seeking, be knocking. Note the synergy: our effort is commanded, but never apart from the help of God. We ask in prayer; seek by learning God's truth; and knock by doing God's will." This is the great promise of the Paraklete, the one who will be by our side when we call, the one who will come and make His life with us: our help is always available when we truly want what He is offering. We understand, this will also include correction, where we fail to see the plank in our own eye! This is always a loving gift. We are His sheep, and He is the Good Shepherd who shows us His Way. This is real discipleship.

"Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets." Here is another reciprocal teaching, in which Jesus sums up the Law and the Prophets in the teachings of today's reading. So much depends upon our own attitude. Right discernment is part and parcel of righteousness, right conduct or right-relatedness. Today's teachings can be summed up in the understanding of how we conduct ourselves especially among brothers and sisters, an awareness of our own flaws, of how we go about truly helping others, where that help is not wanted -- and especially how we must be continually seeking the same for ourselves and our own state in life. These are the things that matter, the keys to a righteous life, the Law and the Prophets. Do we desire good correction from others? Let us offer it with the compassion we would like for ourselves. Do we want to know truth? Let us offer it to others -- but remain aware that there are those who desire none of it. For our own good, we must also make that discernment and stay away as well.

In his book, Have a Little Faith, Mitch Albom reports a story told to him by "the reb" -- Albom's beloved rabbi. The reb says, “I remember once, as a boy, I was so hungry, and there was a fruit and vegetable truck parked by our building. I tried to bump against it, so an apple would fall into my hands. That way it wouldn’t feel like stealing. Suddenly, I heard a voice from above yelling at me in Yiddish, ‘Albert, it is forbidden!’ I jumped. I thought it was God." ”Who was it?" I asked. “A lady who lived upstairs.” I laughed. Not quite God. “No. But, Mitch, we were part of each other’s lives. If someone was about to slip, someone else could catch him. That’s the critical idea behind a congregation." In Jesus' teachings for today, we can hear the reflected idea of congregation, and we have to keep this in mind -- Albom's story illustrates it very well! -- when we think about Jesus' words. Correction, in this context, is a positive thing, helping one another. But we have to be prepared to see it that way, and as disciples we have to be especially prepared to be aware of our own judgments, our own flaws and sins, and how we conduct ourselves in relatedness to others. Jesus' teachings about hypocrisy always apply. Above all we remember we ultimately have the One to rely on to teach us, so that our growth continues. We always have help, we continue to ask and seek and knock! This promise of help also includes teachings of compassion, of mercy, and how to forgive even when reconciliation is not possible. If we look at the rabbi's story, he remained forever grateful to the lady who helped him through correction, valuing the pearl she was offering. He understood her compassion for him. Let us remember this attitude as well! And heed Jesus' words about those do not value the same.