Have mercy on us, O Lord, Son of David!

Now as they went out of Jericho, a great multitude followed Him.  And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son of David!"  Then the multitude warned them that they should be quiet, but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!"  So Jesus stood still and called them and said, "What do you want Me to do for you?"  They said to Him, "Lord, that our eyes may be opened."  So Jesus had compassion and touched their eyes.  And immediately their eyes received sight, and they followed Him.

- Matthew 20:29-34

In yesterday's reading, Jesus, as He began going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes, and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."  Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."  And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many."

Now as they went out of Jericho, a great multitude followed Him.  And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son of David!"  Then the multitude warned them that they should be quiet, but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!"  So Jesus stood still and called them and said, "What do you want Me to do for you?"  They said to Him, "Lord, that our eyes may be opened."  So Jesus had compassion and touched their eyes.  And immediately their eyes received sight, and they followed Him.  Of today's reading, my study bible notes, "This last miracle before Jesus' triumphal entrance into Jerusalem reveals the arrival of the messianic age.  For this reason, the two blind men greet Him as Lord, the common name for God, and Son of David, a title deeply rooted in popular messianic expectation.  Jesus knows beforehand what they want -- and what we want.  But He calls us to ask freely that He might answer us in mercy.  Matthew reports two blind men; Mark mentions only one (Mark 10:46-52)."

We might consider two blind men from various angles.  Why two?  Matthew has focused his Gospel as an approach to the Jewish community of believers, but there are various points where we encounter a concept of "two" -- and this is one of them.  The first thing to consider is that enlightenment comes from Christ to both Jews and Gentiles.  This messiah may be a Jewish messiah, but He is for all the world, both Jew and Gentile.  This is a very consistent message throughout this Gospel, a powerful focus, such as when Jesus encounters the Canaanite woman, and the fact that Matthew reports two miracles of feeding thousands in the wilderness:  one among a Jewish crowd, and another in territory of mixed Gentiles and Jews.  As my study bible has pointed out, today's reading differs from a similar incident in Mark's Gospel because there are two blind men here.  In both, there is a persistent cry to Jesus for attention, to which the crowd responds by telling the persistent petitioner(s) to be quiet.  Another common point is the occurrence of this scene in passing out of Jericho.  Jericho is the place where the great shout of the Israelites shattered down the walls of the city, so that they could enter into the promised land.  But here in this Gospel, and in the story of Jesus, the focus of the promised land has shifted.  It's not land as in the territory of Jerusalem that is to be conquered, but the great story of triumph will take place in Jerusalem.  It's a story that is meant for all people, both Jews and Gentiles, and the promised land is focused on one thing, the Kingdom of God as understood through this Gospel, the one that is among us and within us.  It is the Kingdom of God that is coming into this world to take power away from "the ruler of this world" and to liberate us all, Jews and Gentiles.  It's the triumph over death on the Cross that will be enacted through Christ's Passion, and death and Resurrection, and Pentecost that follows.  This passing through Jericho is the first scene in a new kind of conquest, a new type of sacrifice and ransom to free a people, and this time the people is really the whole of the people.  It's a gift for the whole of the world.  So, this time, the cry in the outskirts of Jericho is an essential one to that mission, one we may hear in every worship service and which shapes every prayer:  "Have mercy on us, O Lord."  In the Greek, it's very short:  Kyrie, eleison eimas (Κύριε, ελέησον ημάς).  You may have heard the shorter phrase in Greek "Kyrie eleison."  In the Greek, this word "eleison" (mercy) is used as a verb; it's like saying, "Lord, mercy us."  This may be the shortest prayer of all, besides simply the word "Jesus."  It is the most useful one to remember, and suits all occasions, whether we pray for ourselves or others, for any situation.  We call on this verb of "mercying."  In Greek, it emphasizes the action in showing mercy, and invites us to consider the ways in which mercy may be felt, understood, effected.  His mercy is for all the world, and, we remember, for each one of us to practice actively as well, however and wherever we find His way to do it.  This most useful prayer is answered by a specific sort of question; or rather, one that invites us to get specific:  "What do you want Me to do for you?"  Mercy is also linked to our inner lives, as Jesus is moved with compassion (in the Greek, akin literally to feeling it in the gut).  Let us consider the ways in which mercy may be active in us, in our lives,  and this very short prayer that is most effective in all times and circumstances.  It's the shout for the new promised land.

Whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many

 Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes, and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."  And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many."

- Matthew 20:17-28

In yesterday's reading, Jesus gave us a parable:  "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

  Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes, and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."  This is the third time Jesus prophesies to His disciples what is to happen to Him at Jerusalem. 

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  My study bible says about today's passage, "Here is yet another discussion about greatness and rank among the disciples.  Matthew reports that the mother of Zebedee's sons requested positions of honor for her sons, but John's and James's own involvement is revealed by the plural you in the Greek of verse 22 ['You do not know what you ask . . . '] and by their answer, We are able."  Perhaps the mother of John and James is motivated by Jesus' announcement that He will rise again, and they are all thinking of a imminent kingdom coming to power.

But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."   A note remarks here on the fact that Christ calls His Crucifixion a cup and His death a baptism.  It says, "The Cross is a cup because He drank it willingly (Hebrews 12:2).  His death is baptism, for He was completely immersed in it, and by it He cleansed the world.  He does not say the seating arrangement is not Mine to give to diminish His own authority.  He means that it is not His alone to give." 

And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant."  My study bible says, "Here is a new definition of greatness.  All offices and positions in the Church are for service of God's people based on love." 

"And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many."  A note here tells us, "The Only Begotten Son possessed the power to give His life voluntarily, and to take it up again (John 10:17).  Christ, the lover of man, did not shun death, for He wished to prevent the whole world from perishing in sin.  For many in Aramaic means 'for all.' "

As Jesus prepares His way for the journey to Jerusalem, a third announcement comes to the disciples of what is to happen there.  But they are completely unprepared for the reality of it; there is nothing they know that can relate or prepare them for this.  They suspect an imminent kingdom to manifest.  They are still concerned with worldly greatness and what is to happen when He is raised again.  In this case, the question of position comes from the mother of John and James Zebedee.  It seems likely that she was Salome, one of the women who traveled with Jesus and supported His ministry, and is present during and after the Crucifixion.  Some traditions hold that Salome was a cousin of Mary, the mother of Jesus, others that she was possibly a child of Joseph, Mary's husband, by a first wife.  Either way, tradition suggests her closeness to the family, and gives us a deeper reason for the relationship between her sons and Jesus -- and especially that Jesus would call John Zebedee, from the Cross, to take His place as son and caretaker of Mary.  But these who are among Jesus' closest inner circle become the means by which we are given one of the profoundest teachings about leadership and community:  "Whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve and to give His life a ransom for many."  It is Jesus who will serve as the great example of leadership for all of the Apostles, for the rest of His Church.  Let us consider the profound meaning of His sacrifice, or rather, His redemption or ransom for all of us.  We are set free by His death and Resurrection so that we, too, understand the power of the Cross, its victory over death, its offer of life that is beyond anything the world can throw at us that would limit our lives, and the transcendence of a relationship to God.  A victory is in the vision of life as meaningful beyond what the world considers "great" but rather found in the concept of real service to what is truly good.  Let us seek to embody His example in whatever ways we're given to follow Him, for we become a part of Him through His choice.  To "Lord it over" others is not the highest calling.  But to be called to serve what is truly just is the greatest of all.  It changes everything.

The last will be first, and the first last. For many are called, but few chosen

 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

- Matthew 20:1-16

On Tuesday, we read about the rich young ruler who came to Jesus and asked, "What good thing shall I do that I may have eternal life?"   Jesus' answer to him was, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me."  The young man went away sorrowful, for he had great possessions.  Yesterday, we read that  then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  but he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."  My study bible tells us about this parable:  "Jesus describes a startling reversal of positions.  In this parable:  (1) the vineyard is the life God gives us in the world; (2) the day is the time of laboring, the here and now; (3) the laborers are those He calls to fulfill His commandments; (4) early in the morning and the third, sixth, ninth, and eleventh hours refer to the different ages of those who draw near to God:  those who from earliest youth, from mature age, or from very old age hold to virtue.  God's generosity provides equal access to and enjoyment of rewards in the life of the Kingdom for both early and late comers.  Jesus teaches the former they should neither be proud of their long service, nor question those called at the eleventh hour -- lest they themselves lose all.  To the latter, He teaches it is possible even in a short time to recover everything.  In Jesus' ministry this parable applies to the Pharisees and sinners, while in the early Church it applies to Jews and Gentiles.  St. John Chrysostom's famous Easter sermon is based on this parable; for him the reward is the Lord's rich banquet of the Easter Eucharist." 

I think it's important that we note early in the morning, and the third, sixth, ninth and eleventh hours also as suggestive of prayer cycles, or hours prayers.  We can also link this teaching with the reading on the rich young ruler, who went away sorrowful because he had great possessions, as suggestive of the possibilities that are still open to this young man, whom Jesus loved.  We don't know that he didn't come later to do as Jesus taught.  My study bible points out the Easter sermon attributed to St. John Chrysostom, in which he suggests the reward for all is the Easter Eucharist.  There are many parallels we can draw if we think about them.  But the promise here is clear:  the last will be first, and the first last.  We will all come in our time, and our time is His.  It doesn't matter when we are called; it is He who does the calling, and He who decides the reward.  It's another example of the paradox of the life of faith:  God's thoughts are not our thoughts, and God's ways are not our ways.  Time belongs to Christ; our lives are not necessarily our own in the complete ways that we like to think of them.  When the vineyard owner tells the early laborers, "Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?"  it's a clear statement of authority, of God's ownership and power.  We just don't know how God works with each person in their life; we can't say nor judge the process of faith in others.  We can't say when they're called, and we don't necessarily know when someone has refused a call.  But I think it becomes very clear here from this parable what the purpose of time is:  it is to give us time to hear this call and to respond to it.  Those who refuse the call of grace surely do pay consequences for it, but that doesn't mean they will not come to respond at a later time.  The Apostles need to understand that as the leaders in the future Church, they will have in their care those who will come later, who will be called later, and that their leadership consists in caring for those who will come later who are every bit as precious to God as the first called.  And there we get the picture of the great community of the Kingdom, even the communion of saints, and a proper understanding of time in Christ's sight.  We don't know where and how each of us are called, what roads we need to travel to get there, and how God calls to each.  But, the harvest is always ready:  in Luke's Gospel, Jesus tells the Seventy Apostles, as they are sent out, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest."  How do you labor in His vineyard?  First or last, do you know others who may be called?  Perhaps they are inspired by your labors.  But the time of our lives is for this purpose.  For our good work, and a good harvest, let us be truly thankful!

Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God

 Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

- Matthew 19:23-30

 Yesterday, we read that little children were brought to Jesus that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'"  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said, to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

  Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  Of today's entire reading, my study bible notes:  "Various interpretations have been suggested for the impossible image of a camel going through the eye of a needle:  e.g., that the word was not camel, but 'rope'; or that the eye of a needle was a city gate through which the camel might barely squeeze.  (The Talmud uses a similar expression, 'for an elephant to go through the eye of the needle.')  But whoever the phrase refers to, it displays the difficulty of salvation for those who are attached to riches.  The disciples and others who give all will receive a hundredfold in the Kingdom."

Yesterday, we read the beginning of this reading in which we receive this saying from Jesus, "It is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  What makes it hard?  Certainly there's a clear implication here that attachment to material things becomes a kind of obstacle to entering this kingdom.  For one thing, wealth would tend very strongly to define a person's place in life -- and in that sense, becomes easily a sort of idol, a false way of seeing the self.  In a deep state of prayer before God, what is there that defines us of possessions and wealth?  What we also read about in both yesterday's and today's reading is an exchange.  Jesus had offered the young man a place with Him, but the young man had to leave all behind, sell what he had and give it to the poor, and then come to follow Him.  There is an exchange clearly established in today's reading, when Peter asks, "See, we have left all and followed You.  therefore what shall we have?"  Jesus offers authority and power (they will sit on thrones judging the twelve tribes of Israel), the receipt of a hundredfold more than what they have given up, and eternal life -- just as He offered the young man "treasure in heaven" in yesterday's reading.  Again, we read of an exchange, implying a kind of parallel power, authority and wealth that makes up this Kingdom.  Perhaps an attachment to great wealth makes it more difficult to make this exchange, to treasure the wealth of the Kingdom.  Jesus seems to speak here from a place of compassion for the wealthy young man; we must remember that in Mark's Gospel, we're told that Jesus loved him.  And I think that's the place where we have to go in today's reading.  What could be analogous to the image of a camel squeezing its way through the eye of a needle?  It seems to me that to enter into this Kingdom, we're all asked to shed many things.  Through the process of faith and its power to change us, we may be asked on this journey to let go of many things.  Perhaps it's no accident that we're speaking of great wealth here, while forgiveness asks us to give up "debts" that others owe to us!  It really seems to me that Jesus emphasizes what each of us must leave behind in order to truly enter this Kingdom.  The apostles have left all of their lives behind; for the wealthy young man, the sorrow was too great to leave all behind.  In other readings, Jesus teaches "let the dead bury the dead."  In the same reading, He says, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Elsewhere, He teaches that His brother and sister and mother are those who do the will of His Father in heaven.  Great wealth, being so linked to family and position (and this young man is called a "ruler" elsewhere), would perhaps make all of this vision even more difficult -- the exchange of one identity for another.  It seems to me that we are all asked to leave things behind on the journey of faith, perhaps not quite so literally as this young man was.  But God will call on each of us to go through our own small places and leave things behind that we may treasure, in the journey of faith.  Ways of defining ourselves that we cling to -- even old hurts and difficulties (including those debts we pray about forgiving) are baggage we may carry around with us that God calls on us to leave behind.  In this great exchange of one worldly point of view for Jesus' point of view on just who we are and who we are called to become, there is one thing that He teaches us in today's reading that is of the greatest importance:  "With men this is impossible, but with God all things are possible."  It is God that makes it possible for us to do the work of full membership in this Kingdom, who teaches and helps us leave behind what needs to be left behind, who fills us with treasure and identity and true image, and grace that shows us the way.  Are there things that it is time for you to let go of?  Things can stand in the way of dependence upon God rather than something else, like an idol, or an addiction, which may come in so many forms.  Clearly, Jesus understands our difficulties!  What's your treasure that may be a stumbling block to a greater realization of God's love?  The "way" for the young man was to sell all he had and give it to the poor, and then to come and follow Jesus.  God's grace gives us each our "way" every day.  What is His way for you? 

If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me

 Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'"  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said, to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

- Matthew 19:13-22

Yesterday, we read that Jesus departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given.  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them, for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  My study bible tells us here that little children have "equal opportunity to live in the kingdom of heaven, for their humble openness accepts God's gifts.  There is nothing about them, including their age and immaturity, to keep them from the Kingdom.  Therefore children, like adults, participate in the Kingdom through baptism, chrismation, communion, confession, and anointing with oil for healing."  Repeatedly in recent readings, Jesus is teaching about community.  His great emphasis is on the inclusion of the "little ones" -- those who may be marginal, with little power and influence, and the strays.  Here, His sense of community is exemplified in His love for the children, and especially in His words, "for of such is the kingdom of heaven."

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."   My study bible points out that this young ruler (in other Gospels this young man is called a ruler) sees Jesus as a man only.  He calls Him "Good Teacher."  Jesus answers, "Why do you call Me good?"  We have to assume this is pointing the young man in a certain direction, and it is linked to the assumption of expertise in the written Law.  As with yesterday's question on divorce, Jesus turns the subject back to God, not merely a focus on the law.  My study bible says, "Jesus instructs him to keep the commandments, demonstrating the connection of virtue to salvation.  In saying, No one is good but One, our Lord rejects the worldly view that He is merely a 'good man,' at the same time teaching that goodness is in God alone.  Then He exercises the duties of goodness by opening the treasures of heaven to the young man, offering Himself as the guide to them.  In doing this the Lord reveals Himself as God."

He said to Him, "Which ones?"  Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and 'You shall love your neighbor as yourself.'"  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  My study bible tells us that "formal observance of the Law does not equal fulfillment of all the commandments of God.  Indeed, saying that one has kept the letter of the Law can create a false satisfaction about virtue.  Salvation does not depend upon external things, whether they be many or few, great or small, but on the virtues of the soul -- faith, hope, and love -- the reward of which is salvation.  These virtues the young man still lacked."  I think it's significant that the young man realizes there is something lacking.  We're given a sense here of just how far he's already come.

Jesus said, to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.  A note suggests here that God acts in cooperation with the human soul.  It says, "To save the unwilling would be compulsion, but to save the willing is a show of grace.  Perfection is voluntarily to sacrifice all and to follow Christ for the cause of the Kingdom.  The Kingdom of God does not belong to sluggards, but to those who want to be perfect."

It's interesting that today's reading stops in this place, as the most famous saying regarding wealth and the difficulty of entering the Kingdom is contained in the next verses.  But if we take what we've read so far and put it through the lens of the previous several readings, we turn again to Jesus' continual emphasis on community, especially the weaker and less powerful members of the community, the "little ones."  Jesus has been preparing the disciples for the time when He will no longer be with them.  He has warned them twice already about what is to come at Jerusalem, about His suffering and death and Resurrection.  All of these readings that emphasize the "little ones" and the care for those who are in some sense dependent have come in response to the question, "Who then is greatest in the kingdom of heaven?" (See last Thursday's reading.)  He has been teaching them about leadership.  In that context, we get today's reading just after His teaching on divorce, in which an easy divorce for just about any reason was granted to men, said Jesus, because of "the hardness of their hearts."  Keeping in mind the dependence of women upon men in the society, we turn now to His answer to this rich young man:  his wealth should go to the poor, and he will have a place with Jesus.  Let's note that there is an exchange being offered here:  Jesus is offering him a place as a disciple, as part of His ministry.  In Mark's Gospel (Mark 10:17-22), we are told that Jesus loved this young man (v. 21).  When He offers the young man "treasure in heaven," it's not just a lofty concept but a true offer of a place with Him.  Therefore we can conclude that this teaching would not necessarily be for everyone, but it is a specific and important teaching for this young man.  There are other wealthy figures in the Gospels, such as Joseph of Arimathea or Nicodemus, who are not called upon to do the same thing -- but Jesus knows the mind of each and what each must be called toward.  The young man's sadness and turning away indicates the difficulty of the choice, but particularly his inability to make it.  We are always called toward the choice of what we love the most, what we treasure first.  It's important to understand that he is offered an exchange, a different treasure, as well as a place with Jesus rather than the social position he currently occupies.  This stark choice becomes a question of what we love the most, what is worth the most to us.  If we look closely in our own lives, we may discover a number of ways in which we are asked to make similar choices, albeit in a less obvious fashion.  Looking back upon one's life, we may see all kinds of roads in which we made one choice or another -- forgoing one thing for another.  What is this treasure worth to you?  What are the ways God has called you beyond the worldly sense of the good, into other treasure?


 

Is it lawful for a man to divorce his wife for just any reason?

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.

The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given.  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

- Matthew 19:1-12

On Saturday, we read that Peter came to Jesus and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  This was after Jesus had taught about forgiveness in the Church.  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.   Jesus leaves His "home country" of Galilee, where He's spent most of His ministry, and come closer to Jerusalem, into Judea.  No doubt His popularity there, with "great multitudes" who follow Him, attracts the attention of the leadership in Jerusalem.

The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"   The Pharisees come to Jesus with a test; in this case, the test is on the legality of divorce.  Pharisees were experts in the Mosaic Law, and this question requires interpretation of Deut. 24:1-4.  But Jesus will give His own answer, and His own perspective.

And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."   My study bible says, "The yearning of a husband and wife for one another was planted in human nature by God before the Fall.  The harmony of Adam and Eve with God and with each other was a great virtue.  Adam considered Eve a part of himself (Gen. 2:23).  When he cut himself off from the love of God, that harmony was broken.  Jesus restores the marriage relationship to its original state, giving it a spiritual dimension."  The essence of Jesus' answer is about love, about the bonding that occurs between two people that goes so deep they become one new entity.  In His clear interpretation, this bond is the work of God.

They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."   My study bible says that "divorce is permitted only for sexual immorality, which destroys a marriage -- a teaching held also by the stricter school of the Pharisees.  The reasons for divorce were eventually increased in the ancient Church to include threat to one partner's life, desertion, and forced prostitution."  It notes that while the Church may grant divorce, it regards it as a spiritual tragedy requiring great pastoral care.  Let's note also that in this question and answer between the Pharisees and Jesus, the perspective is regarding a man divorcing a woman.

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given.  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it." At Jesus' time, of course, eunuchs were commonly men who were castrated in order to serve in some royal capacity, such as guard of the bedchambers (chamberlain).  Under various forms of autocratic rule, it was possible for eunuchs to hold high authoritative or administrative positions, or to wield influence with nobility.  But Jesus uses this word as analogy, referring to elective celibacy.  My study bible says that "eunuchs are lifelong celibates.  Jesus praises those who have made themselves eunuchs, that is, those who are celibate by free choice and according to God's will for them.  Jesus does not endorse mutilation but the putting away of wicked thoughts.  The first Ecumenical Council (A.D. 325) rejected willful mutilation."

Jesus begins His answer to today's question by the Pharisees with an emphasis on love, on the bonds between people.  We have to remember that it wasn't possible for women to initiate divorce; Jesus is speaking strictly to the case of a man divorcing a woman.  So immediately we must understand the social hierarchy at play.  Women were dependent upon men socially and economically.  A divorce wasn't merely a separation of persons but meant something much greater.  In spiritual terms, however, Jesus focuses on the bond that God creates between people, marriage as a sacrament, and this is also essential for us to keep in mind.  Over and over again, in the recent readings in Matthew's Gospel, Jesus has focused on community:  the importance of the little ones and the strays, the importance of forgiveness and mutual correction.   Here the bond in marriage becomes a core piece of community as Jesus envisions it.  It is important to understand the focus on male and female because it gives us a sense of social hierarchies, and once again the emphasis on the use of power in this community.  Jesus speaks of the ease with which a man could get a certificate of divorce as attributed to the "hardness of your hearts."  It is once again a case of the socially dependent being cast off by the more powerful in the community that He condemns as hardness of heart.  But Jesus' antidote to this is the emphasis on the bond of love that is more powerful than even the family ties the man may have to his own parents, another important indication about wealth and power, as family ties (particularly father and mother) are easily the source of both.  Sexuality, then, serves God's purposes -- in Jesus' perspective -- of love, the bonds created by God.  When He speaks of eunuchs, it's also the case of a voluntary celibacy meant to serve community, "for the kingdom of heaven's sake."  We may have all kinds of questions regarding this teaching and modern life, wherever we may live.  But Jesus' emphasis on the bonds of love and the sacramental nature of marriage still holds its strong message of spiritual purpose to human lives.  It also contains messages here about what we sacrifice for that higher purpose, the calling of a purpose of a real community defined by God who is love.  The Teacher goes back to the purpose and function of creation, the higher capacities of human beings for love, as well as giving us teaching here on what destroys that purpose and love.  How do you define community?  What has God placed in your life in the bond of love?  What is the worth of a sacrament and how do we care for that?  These remain essential questions, even 2,000 years later.

Up to seventy times seven

 Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

- Matthew 18:21-35

In yesterday's reading, Jesus continued His talk in answer to the question, "Who then is greatest in the kingdom of heaven?"  He taught, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."  Of today's entire reading, my study bible tells us, "Unlimited forgiveness toward a brother or sister is illustrated by this parable.  Sin is portrayed as a debt to God (6:12), a debt originated by neglecting God's will.  Ten thousand talents -- an impossible sum, more than a laborer could earn in a  lifetime -- is contrasted to a hundred denarii, equivalent to about a hundred days' wages.  Just as the king shows mercy and severity toward the servant, so does God show love and strictness toward us depending on our willingness to forgive our brothers and sisters.  The love of God is manifested in paying off the debt, a remission or letting go of sins.  Because God forgives us, we in return are obliged to grant this gift of forgiveness to others.  When each Christian forgives from his heart, true reconciliation and healing come to the Church by God's grace."

Today's reading is linked to the one given to us on Wednesday, in which Jesus instructed Peter to catch a fish and it would contain the coin in its mouth with which he could pay the temple tax for both of them.  Jesus made an important point in His teaching to Peter, that "the sons are free."  Here in this parable in today's reading, we revisit this notion of the freedom of the sons:  that Jesus will make one sacrifice for all of us, so we shall all be called sons (or children), and not just servants.  Because forgiveness is so freely given by virtue of this sonship and this sacrifice, it is our duty to be like Christ, and to extend the same forgiveness we've been extended to our own brothers and sisters.  There is nowhere here that says a debt isn't at least acknowledged.  This teaching is predicated on what precedes it, the teaching from yesterday that included a system of self-correction in the Church.  Thus, as Shakespeare wrote, "The quality of mercy is not strained."  There isn't one forgiveness of God and another of us.  Rather, forgiveness is a kind of practice, just as love or prayer is a practice. Becoming like God is something daily we have with us; it always starts in the here and now, and God is present to help us in this process in the here and now, in whatever here and now we or anyone else may find themselves.  When sin or offense isn't acknowledged by the offending party, forgiveness is still possible within that context of God's grace reaching toward us.  One doesn't need to be asked for forgiveness in order to put hurt before God, acknowledge the harm oneself, and then allow grace to judge and ask for healing.  We take God's way, not a worldly way.  In our relationship to Christ, nothing needs to be swept under the rug or go unrecognized; we needn't depend on earthly justice to forgive.  In today's example, however, Peter is asking in a continuum from the teaching of correction in the Church, and Jesus' answer teaches us that "the quality of mercy is not strained"  -- even up to seventy times seven.  Therefore, regardless of what an offending party may choose to acknowledge or not, we go to our Reconciler for the way to live our lives, and most importantly for our freedom.  We ask for God's way forward, not a worldly way forward.  We don't need a pound of flesh to move on, because God's love takes us out of that box.  Let us remember where all truth is known, and where mercy lives.  Most of all, let us consider where and how we find our real freedom.

If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

- Matthew 18:10-20

Yesterday, we read that the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.   Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven."  My study bible tells us of this verse, "No one should despise humble Christians, because their guardian angels occupy foremost positions before God.  The angels always see the face of God, not in His divine essence, but in His divine glory, His energy, according to the measure of their capacity (John 6:46).  Only the Son and the Holy Spirit can behold God perfectly (11:27; 1 Cor. 2:10).  It is not the nature of God, but the weakness of men, which requires the angels' service.  They are sent for the sake of those who will inherit salvation (Hebrews 1:14)."

"For the Son of Man has come to save that which was lost.  What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  A note here tells us:  "The search for the lost sheep is an act of God in mercy and love for each person who goes astray.  No first-century Palestinian shepherd would dare leave ninety-nine to find one, lest the wolves come and devour the flock (Luke 15:4).  But God's love is so great He would seek even the one that is straying."  Here the "lost sheep" and the "little ones" converge in image in Christ's teaching.  The message is that even the marginal in the community are those for whom there must be a concern -- and that this reflects the concern and love of God for each of them.  There is a longing expressed here that expresses true love, like that of a loving parent.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  A note reads:  "These verses set forth a classic form of Church discipline based on mutual correction, in three expanding stages.  Sin and repentance are private unless the offender refuses to repent; then the issue may have to be made public and corporate, coming before the whole Church.  All discipline must be done with great care and humility, for it is easy to be hypocritical in the way we judge (see 7:1-5)."  My study bible additionally points out that the term "church" occurs only in Matthew among the Gospels, and it refers to the people of God, the community of faith.  "Jesus came to establish a congregation, gathered by Him and united with Him, in the power of the Holy Spirit."

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."   A note explains:  "Temporal rulers have the power of binding, but they bind only the body.  God, however, bonds with a bond which pertains to the soul itself, a power which God has not given even to angels.  God is with us.  He has a special presence in heaven and in every church as well, through His grace and the sacraments.  Mutual correction, which sometimes necessitates expulsion from the community, makes the Church strong and invincible through the love of Christ."

At first glance, it would seem as if there is not too much connection between the earlier verses in today's reading, and the latter verses.  How do the two tie together in answer to the question of the disciples in yesterday's reading, "Who then is greatest in the kingdom of heaven?"  If we think about it, everything in today's reading reveals to us an ultimate concern for community.  But in this ultimate concern is the core and the heart of Jesus in the concern for the "little ones" and the "least of these."  That is, the ones on the margins:  the strays, the powerless, the seemingly unimportant socially -- and those who may err so that there may be a break with the group.  At the core of Jesus' love is the overall concern for community, for keeping the flock together, even those who may be straying in various ways.  We are reminded of course of the parable of the Prodigal Son, found in Luke's Gospel.  Jesus' heart is with the strays, and He teaches His followers that those who would be great among them must be concerned, too.  In this correction plan in the Church, we find a kind of self-regulating mechanism for those who would cause offense within the Church, and it begins with a one-on-one respect for privacy, only gradually growing in scope when there is no correction.  The thread that links all of these things together is concern for the community, but especially in the form of the care of the lost, straying, and "least of these."  So, the emphasis remains on the image in the littlest ones, and the great love of One who would leave the ninety-nine to seek the one who has gone astray.  There is a love here that is found in the key to understanding the mind of God, or perhaps the kingdom of heaven:  He rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  Jesus has taught that He has come to the "lost sheep of the house of Israel."  But He's come for each of us who may be "lost sheep" of His community.  It really doesn't matter what place we hold, this is the love that teaches us about our God, our Creator, our Savior.  It is the love that won't let go without a great effort.  Tellingly, it is only after three attempts -- and one by the whole of the community -- that one who is determined to stray is let go apart.  It should be noted that when Jesus uses the word "lost" He's really using the Greek word for perdition or destruction; this is "lost" as in a complete and ultimate loss of life.  When Jesus speaks of bonds, and His presence where even two or three are gathered, it is giving us a deep understanding of how this community works.  It is through His power, His presence and love, through the presence or "energies" of the Spirit, that this community is kept together.  When we act "in His name" we are hereby cautioned to remember what He is truly about, where His heart is, so that we can be "like Him."  Those who would be greatest among us, those who would lead, are most strongly cautioned about the use of power.  It is the littlest ones who must always be kept foremost in mind, the ones who are straying, whose angels always behold the face of His Father in heaven.  It is the power and Spirit of this great loving parent that binds us, guides us, shapes community and -- especially -- gives us our notion of what relatedness and community is to be like, what real leadership is all about.

Whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me

 At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. 

"Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

- Matthew 18:1-9

Yesterday we read that, while the disciples were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up."  And they were exceedingly sorrowful.  When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?"  He said, "Yes."  And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?"  Peter said to Him, "From strangers."  Jesus said to him, "Then the sons are free.  Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first.  And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you."

  At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me."  My study bible says that this question, Who then is the greatest in the kingdom. . . indicates selfish interests having to do with worldly power.  "But Jesus points to a little child as the model of the true disciple.  For little children have the spiritual attitudes required to enter the kingdom:  humility, dependence, lowliness and simplicity.  Humility, without which there is on virtue at all, is the acknowledgement of divine grace and mercy, and the constant denial of man's achievement."

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea."  "The little ones are the humble and simple," says my study bible, "who may be ignored or offended by more influential members of the Church, against whom Jesus issues severe warnings.  Scandals may be inevitable, but those who cause them will be punished by God."

 "Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."  My study bible tells us that the reference to mutilating parts of the body suggests decisive action to avoid sin, not literal amputation.  "For instance," it notes, "we cut off relations with friends and others, if they are seriously harmful to the soul."

In the latter verses of today's reading, Jesus is repeating what has already been taught in the Sermon on the Mount, which Matthew has given earlier, in chapter 5.  There, He said, "If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Therefore we must conclude that some sort of repetition as strong as this one (and as strongly worded) conveys essential importance in the teachings of Jesus.  It may be strange to wonder what He is talking about, as the allusion to removal of a hand or eye is so vivid and so strong.  But really, it must be taken into context.  Jesus has issued His second warning that He will be killed, and therefore this Kingdom and its bearing into the world in the form of the Church will be in the hands of these disciples -- and all they can ask about is "Who then is greatest?"  So here is the key to leadership:  it is the proper care of the little ones.  Jesus takes it even farther: unless they become even as a little child, they won't even enter the kingdom themselves.  It is the humility of the child to which He's referring, a willingness to learn and to serve.  He's speaking about how we look at power and authority.  And it's not just about humility before God, but also about the humility to recognize the importance of the care of the others, even the little ones of the Church.  It's also about Who they will see in the face of the little ones.  Humility is before God and Christ, and also the image of Christ in each little one who will be in their care.  Therefore, in the great freedom we understood in the symbol of the fish and the coin in yesterday's reading, the free redemption of the sons, is also a profound equality in this particular practice of humility.  The responsibility for the care of other souls is paramount.  To become a predator (He has already warned about "wolves in sheep's clothing") upon the little ones is to engage in the greatest sin:  to lead others astray for one's own grandiosity and purposes that serve any selfish or exploitative agenda is to propel oneself into the worst possible future.  And so we enter into the place once again where self-knowledge and self-correction become of paramount importance.  Especially in leadership, where there is temptation to use power in a worldly way, to exploit those who are in some way dependent upon the leadership of the Church, becomes not only the most heinous and punishable sin, but it also becomes something to be perfectly aware of.  Temptations will come, and sin will come.  But a great leader is aware of these traits or signs in himself or herself -- especially the will to power and its various forms -- and deal with them summarily, efficiently, "cutting off" those parts of ourselves that don't serve the kind of humility that He has in mind.  Each of us, as His followers, must take these lessons to heart, because getting away from the things we moderns will call serving the ego (in the pop sense of this word) will hinder our understanding of where Christ calls us to be.  He Himself, of course, will provide the ultimate example of this humility, but we should never forget that His service is before God, for the love of the Kingdom, and for the spiritual freedom of each of us.  It is His freedom to serve God the Father that frees us, and He in turn would have us be "like Him."  So, let us think once again about freedom.  What is He calling us to be free from?  And what is He calling us to be free to do?

The sons are free

 Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up."  And they were exceedingly sorrowful.

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?"  He said, "Yes."  And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?"  Peter said to Him, "From strangers."  Jesus said to him, "Then the sons are free.  Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first.  And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you."

- Matthew 17:22-27

Yesterday we read that when Jesus, Peter, John and James  had come to the multitude (after the Transfiguration), a man came to Jesus, kneeling down to Him and saying, "Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.  So I brought him to Your disciples, but they could not cure him."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you?  How long shall I bear with you?  Bring him here to Me."  And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour.  Then the disciples came to Jesus privately and said, "Why could we not cast it out?"  So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.  However, this kind does not go out except by prayer and fasting."

 Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up."  And they were exceedingly sorrowful.   This is the second time that Jesus has warned the disciples about what is to come.  The previous time, Peter objected strongly.  But in today's reading, this news, given once again, produces an "exceeding sorrow."  My study bible says, "The Son of Man is not led by compulsion, but He is going to the Passion willingly, so that 'He, by the grace of God, might taste death for everyone' (Hebrews 2:9)."

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?"  He said, "Yes."  And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?"  Peter said to Him, "From strangers."  Jesus said to him, "Then the sons are free.  Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first.  And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you."  My study bible says that the temple tax was an annual head tax on all male Jews twelve years of age and up, excepting priests and rabbis, for the maintenance of the temple.  "Jesus," it notes, "as Son of God is supremely free of this tax.  Nevertheless, He does not refuse to pay it, nor does He tell His disciples to pay it for Him.  But, having proved Himself not liable to it, He gives it.  He pays it not as a debt, but in consideration of their weakness and to avoid unnecessary offenses."

Many Patristic commentators note that this tax was commanded by law as written by Moses (Exodus 30:13); it was a half-shekel for redemption or "ransom" of soul and body.  The same small amount was required of rich and poor alike.  Jesus, as Son of God and descendent of David, is free of the tax -- but as the text notes, pays it willingly for both Himself and His disciple.  Or, more truly, He bestows it miraculously, not from the collection of the disciples but a fish in the sea.  The fish, of course, indicates great abundance, and at the same time will become an early symbol of the Redeemer, as well as those "sons" who are caught by the "fishers of men."   The word for fish in the Greek was ΙΧΘΥΣ/ixthys.  Each letter stood for a word to create an acronym that is translated "Jesus Christ God's Son Savior."  So here, there is a correspondence to the "redemption" of the half-shekel for soul and body, and the Redeemer Himself, who redeems each of us as "sons" of the kingdom by adoption, and the apostles who "fish" for the faithful.  In this is the "freedom" of the sons, that the Redeemer has made one sacrifice for all.  Therefore our reading comes together, in the announcement of His sacrifice of suffering and death and Resurrection, and the tax paid for "freely" in the symbolic abundance of the God-man who also bestows us with the gift of His grace.  This event therefore becomes a sign of our own free redemption -- and another example of the fulfillment of the Law in Christ.  Cyril of Alexandria has written:  "He was also able to take the coin out of the earth, but he did not do so. [Instead he] made the miracle out of the sea, so that he might teach us the mystery rich in contemplation.  We are the fish snatched from the bitter disturbances of life. It is just as if we have been caught out of the sea on the apostles’ hooks. In their mouths the fish have Christ the royal coin, which was rendered in payment of debt for two things, for our soul and for our body. Also for two peoples, the Jews and the Gentiles. Also in the same way for the poor and the wealthy, since the old law clearly demanded the payment of the half-shekel from both rich and poor alike."  Thus Christ's freedom here also represents a tremendous leavening, a deep equality of all before God, a powerful mystery of the Kingdom.   The true depth of that freedom we have yet to fathom; the mystery of His gift to all of us is immeasurable.  But it will continue to produce the abundance in the promise of this symbol.

If you have faith as a mustard seed

 And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, "Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.  So I brought him to Your disciples, but they could not cure him."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you?  How long shall I bear with you?  Bring him here to Me."  And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour.  Then the disciples came to Jesus privately and said, "Why could we not cast it out?"  So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.  However, this kind does not go out except by prayer and fasting."

- Matthew 17:14-21

Yesterday, we read that, six days after Peter's confession that Jesus is the Christ, and Jesus' announcement to the disciples that He would suffer and be killed and raised, Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased. Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.

  And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, "Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water.  So I brought him to Your disciples, but they could not cure him."  My study bible says, "Kneeling and saying, Lord have mercy on my son, the father of the epileptic expresses his desperate need and his unworthiness before Christ.  Sickness, especially epilepsy, is often connected to demonic activity in Scripture.  Yet the disciples could not banish Satan."

Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you?  How long shall I bear with you?  Bring him here to Me."   A note tells us that Jesus rebukes His disciples' powerlessness and their participation with the "faithless and perverse (see Deut. 32:5).  Nothing can withstand Jesus' power, for He is the Lord of all.  To everyone in need He says, Bring him here to Me!"

And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour.  Then the disciples came to Jesus privately and said, "Why could we not cast it out?"  So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.  However, this kind does not go out except by prayer and fasting."  Here, my study bible tells us that "exorcisms require sincere faith combined with prayer and fasting.  Faith is a gift of God, either (1) an assent to the truth, which profits the soul (John 3:18; 5:24) or (2) a special gift bestowed by Christ which effects things beyond man's power (Mark 11:23; 1 Cor. 12:8-9).  But it is always both a belief and a trust."

The emphasis on faith here is an important one in the context of the Gospel readings, because so much has happened that is connected to faith in Jesus' recent ministry.  As pointed out above, recent readings have given us examples of faith that are noteworthy.  Peter's confession that Jesus is Christ was a kind of watershed moment, receiving extraordinary praise from Jesus:  "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.  And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."  One noteworthy thing here is that this faith was inspired through the revelation of the Father -- and there we get the connection to faith that is the theme also of today's reading.  We moved on from Peter's confession to the rebuke given by Jesus, because Peter doubted the announcement that the Christ would suffer and be killed and raised:  "Get behind Me, Satan!  You are an offense to Me, for you are not mindful of the things of God, but the things of men."  And, of course, the next reading was yesterday's, the revelation of Transfiguration, the central mountaintop moment of the Gospel, in which the Kingdom is revealed as fully present.  I think it's important to note that this comes after Peter's confession, because again it's a teaching about faith -- what faith opens up and how it opens up new perception and revelation.  We especially note the timelessness of this fullness of revelation, that the presence of God includes all things, and the communion of saints.  All of this leads us to today's reading, where even such a revelation by itself doesn't give enough faith to the disciples to successfully perform this exorcism.  It requires more on their part.  And we remember, Jesus has consistently refused to offer proofs of His divinity to those who demand a sign.  Even the great revelation of Transfiguration can't give the disciples enough faith to successfully cast out this demon, to heal this boy.  It requires greater concentrated and focused efforts on their part:  prayer and fasting.  So the spiritual battle in the picture the Gospels give us is one in which our efforts count.  We focus, we practice.  We make an effort.  While all things come as gifts of God, there is a voluntary demand put upon us in conjunction with these gifts.  Faith is a synergy, a working together with God, a cooperative effort.  All our worship practices, our prayer, and commitments like fasting, are designed to help us with this.  Our own faith is such an essential part of this spiritual reality, this Kingdom brought into earth, that Christ tells them in today's reading they are a "faithless and perverse generation" -- and yet only a grain of mustard seed's worth of faith will move mountains.  This is a stark lesson!  Earlier in the Gospel, Jesus has told us, "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"  (13:12).  Let us grasp these teachings about faith, and recognize the importance of our own intention and efforts, the cooperative and voluntary participation Jesus has so steadfastly upheld and taught.