For eighty-four days we have considered the kingdom sayings in the gospels of Matthew, Mark, Luke, and John.

The kingdom of God is at hand, so close we can clasp it.

We are most likely to perceive the kingdom of God and reach out to it when we are in deepest need.

The kingdom of God is in the process of becoming. It is not yet completed. We can each play a part in its fulfillment.

To play our part we should not worry. We should watch and be ready to do what is needed. Loving God and our neighbor is how we can advance the kingdom of God.

The kingdom of God is scattered among weeds, thorns, stones, and hungry birds. But through every adversity it grows abundantly.

The kingdom of God is like a mustard seed or yeast: barely discernible, seemingly insignificant, yet expansive and potentially powerful.

The kingdom of God is like a treasure buried in a field or a pearl: hidden, unexpected, and worth everything.

The kingdom of God is like a wedding banquet. We are all invited. We can choose to participate or not. Even if we choose to participate we can choose to bring a receptive attitude... or not.

The kingdom of God is profoundly generous, if we are likewise. As we forgive, we are forgiven. As we love, we are loved.

Religious belief and practice can, if we are not very careful, complicate both participation and receptivity.

Distraction is a particular threat to experiencing the kingdom of God. Unless we can summon the eyes, ears, and heart of a child we are apt to miss it.

To experience the kingdom of heaven we are to be open to it, watchful for it, very much engaged in the present moment to perceive its hidden presence, and ready to act on it.

Tomorrow we will begin a study of the Saints.

Pilate then went back inside the palace, summoned Jesus and asked him, "Are you the king of the Jews?" "Is that your own idea," Jesus asked, "or did others talk to you about me?" "Am I a Jew?" Pilate replied. "It was your people and your chief priests who handed you over to me. What is it you have done?" Jesus said, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place." "You are a king, then!" said Pilate. Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me." (John 18: 33-37)

The Greek reads, "My kingdom is not of this kosmos." This is different from world, if by world we mean this planet. The Greeks would be more likely to use ge for our planet.

Kosmos is a much broader term and concept. It could refer to the physical universe or to the system by which reality is organized.

Is Jesus saying his kingdom is not of the created universe? Given his prior comments this seems very unlikely.

Further, Jesus is quoted as saying, Nun de o basilea o emov ou eimi enteuqen or "At present though my reign is not to be of this place."

Three hundred-fifty years before Jesus Aristotle described the kosmos as having neither beginning nor end, but existing of a constantly changing terrestial sphere and a much larger and unchanging celestial sphere. This is almost certainly how Pilate would have understood kosmos.

Is this is how we are to understand Jesus?

Above is Jesus before Pilate by Duccio.

"How can a man be born when he is old?" Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!" Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, 'You must be born again.' The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit." "How can this be?" Nicodemus asked. (John 3:4-9)

Our second becoming is not a physical rebirthing, but a spiritual renewing.

The Greek for wind - pneuma - is the same word commonly used for spirit. We could read, "... born of water and the wind... The wind gives birth to wind... The spirit blows wherever it pleases."

Two centuries before Jesus, Chrysippus of Soli taught that the pneuma is an aspect of creation that causes movement in the universe and shapes individual growth. His original works are lost. But an ancient disciple explains, "The whole material world is unified by a pneuma which wholly pervades it and by which the universe is made coherent and kept together and is made intercommunicating." The pneuma actuates the logos: the fundamental character of the universe.

John begins his gospel with, "In the beginning was the logos, and the logos was with God, and the logos was God."

We are to become as the wind, originating in God and extending out from God to the whole of creation.

Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Jesus at night and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again." (John 3: 1-3)

It is a curious, even elliptical response.

Ean tis gennao anothen ou dunatai idein basileia Theos.

Ean tis: Unless one is...

gennao anothen: becoming upwards...

ou dunatai: does not have the power or ability...

idein basileia Theos: to see, know, experience the kingdom of God.

In discussing Plato's use of gennao Paul Elmer More writes: "There is no verb in English which conveys the various meanings of gignomai "to become," "to be made," "to be created," "to exist," etc. Furthermore Greek has a whole group of words connected radically with gignoimai for which English has no corresponding group derived from a single root. The translator is forced to make what shift he can. His perplexity is increased by the fact that Greek has another group of words connected with gennao "to beget," "to generate" which in their passive forms run parallel with the group connected with gignomai and can scarcely be distinguished in English Thus connected with gignomai we have genetos meaning created, while gennetos connected with gennao, means begotten, generated, born." (The Religion of Plato)

Are we to be born again, create again, or be in a state of becoming?

Now there was a man named Joseph, a member of the Council, a good and upright man, who had not consented to their decision and action. He came from the Judean town of Arimathea and he was waiting for the kingdom of God. Going to Pilate, he asked for Jesus' body. Then he took it down, wrapped it in linen cloth and placed it in a tomb cut in the rock, one in which no one had yet been laid. It was Preparation Day, and the Sabbath was about to begin. (Luke 23: 50-54)

Some understand this to mean that Joseph of Arimathea was a member of the Council that had voted to give Jesus to the Romans to be killed.

He was waiting for or expecting - prosdechomai - the reign of God. This also means receiving, accepting, or allowing. More literally it means to take with the hand.

Jesus often taught, "the kingdom of God is at hand." Joseph grasped the kingdom with his hand. He asked for the bloody body of Jesus.

In the Eucharist we have the opportunity to receive the body of Jesus. In serving those who are hungry, thirsty, and imprisoned we may clasp the hand of Jesus.

Even in the midst of trouble, tragedy and death we have the opportunity to reach out, to accept, and to experience the kingdom of God.

Above are Joseph and others deposing the body of Jesus by Duccio di Buoninsegna.

One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ He replied, ‘Truly I tell you, today you will be with me in Paradise.’ (Luke 23:39-43)

He asked for the kingdom. Jesus promised paradise. Is there a difference?

Paradise was widely understood as a restoration of the Garden of Eden, a place of enduring peace and pleasure.

The reign of God is a very different sort of place.

God's reign extends over rebellious borderlands and enemy camps. God's reign can be the cause of strife and struggle.

To choose love and to actively love can often require challenging the enemy, including my self.

You are those who have stood by me in my trials. And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel. (Luke 22: 28-30)

On Christmas day this reading reminds us of the trials, death, and resurrection of Jesus.

It has been my practice to reflect only on references to the "kingdom of God." But on the eve of his crucifixion Jesus speaks of "my" kingdom.

Even more amazing he speaks of our kingdom. Just as God conferred a kingdom on Jesus, Jesus grants a kingdom to us.

The word translated as confer is diatithemai. Literally this is a bending down to arrange or a putting aside for later.

As a mother bends down to arrange her baby's blanket, so does God - through Jesus - bend down to us.

When the hour came, Jesus and his apostles reclined at the table. And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God." After taking the cup, he gave thanks and said, "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes." (Luke 22: 14-18)

The Passover - the great feast of redemption - is fulfilled in the kingdom of God. The Passover is pleroo - abounds, filled to the brim, put into effect - in the reign of God.

Passover recalls the oppression, enslavement, emancipation, betrayals, struggles, discoveries, shared journey, and unearned abundance of the Exodus story.

The kingdom of God is not always - or even often - sweet ease. The kingdom of God is a lifetime or more of unfolding effort to know and do what God intends.

Above is the Last Supper from the Church of San Giorgio, Venice.

He told them this parable: "Look at the fig tree and all the trees. When they sprout leaves, you can see for yourselves and know that summer is near. Even so, when you see these things happening, you know that the kingdom of God is near. (Luke 21: 29-31)

These things include false prophets, nation fighting nation, earthquake, famine, and pestilence, persecution of the faithful, betrayal by parents, brothers, relatives and friends, Jerusalem surrounded by armies, great distress, signs in the heavens, anguish and perplexity. (Luke 21:5-28)

When have there not been false prophets? When have the nations not battled? Has there ever been a time without earthquake, famine, pestilence, or any other of these signs?

The kingdom of God is near in times of trouble. The kingdom of God is always near. In the generation after Jesus, during the lifetime of his followers, the stones of the temple were thrown down. All the predictions were fulfilled. It is left to us to accept and experience the fulfillment.

While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. He said: "A man of noble birth went to a distant country to have himself appointed king and then to return. So he called ten of his servants and gave them ten minas. Put this money to work,' he said, 'until I come back.' (Luke 19:11-13)

The people thought the kingdom of God was going to appear at once. Because of this expectation, Luke explains, Jesus offers a parable. The story is a version of the more often told parable of the talents (Matthew 25:14-30).

The people expected the kingdom of God to arrive in the form of a great king who would restore Israel to glory. Jesus tells of a king who is appointed, is hated, and does not remain to reign.

In the midst of this coming and going the king gives three servants money they are to put to work while he is gone. (The Greek for "put to work" is pragmateuomai which is to engage in practical work of any sort.)

As in Matthew, two of the servants do their pragmatic best and are rewarded. The third buries the money out of fear.

We have each been given resources: physical, intellectual, financial, and spiritual. Our task is not to hoard or hide these resources until the king returns. Rather, in the absence of the king we are to put our resources to work.

It is precisely in our most pragmatic choices that we advance the kingdom of God... or not.

It may even be that through our pragmatic choices we can experience the kingdom of God today. 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away.' (Luke 19:26)

Peter said to him, "We have left all we had to follow you!" "I tell you the truth," Jesus said to them, "no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life." (Luke 18:28-30)

The English sounds like a trade-off or even a trade-up.

The Greek is lambano pollaplasion. Lambano can mean receive, but take or seize is a more typical meaning.

Pollaplasion is a challenge to translate in this context. It is a multiple and multiplicity. Not just more, but but more diverse.

But more and more variation of what? Of family relationships? All relationships? Abundant all-in-all?

We are promised an ability to choose - even to seize - very much more.

Above is the centerpiece of a triptych by Hieronymous Bosch entitled Garden of Earthly Delights.

When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me." When he heard this, he became very sad, because he was a man of great wealth. Jesus looked at him and said, "How hard it is for the rich to enter the kingdom of God! Indeed, 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. (Luke 18:22-25)

The encounter of Jesus with the rich young man is repeated in Matthew 19, Mark 10, and here. The similarity of construction here and in other verses, including his embrace of the little children, have caused some scholars to argue that Matthew and Luke are each derived from Mark.

Other scholars, noting that Matthew and Luke share many similarities not found in Mark, have suggested a missing Q Gospel (from the German Quelle or source). While the existence of Q is widely accepted no physical evidence has ever been confirmed.

In any case, there are important relationships. We understand each gospel better in considering all gospels. We improve our understanding of the gospels by considering their relationship with historical, cultural, and literary context. Mostly, we experience the good news by finding and making relationships between these ancient words and our daily life.

People were also bringing babies to Jesus to have him touch them. When the disciples saw this, they rebuked them. But Jesus called the children to him and said, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it." (Luke 18:15-17)

The King James version of the Bible translates the Greek as "Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God."

The meaning of suffer has changed since 1611 but otherwise this is a more accurate translation of the original Greek than the contemporary translation shown above.

The Greek translated as belongs is eimi which can mean to become, to exist, to happen, or to be present. But to belong is a stretch.

When I read "belong" I think of something external that is under the authority of the owner. The Greek suggests something internal to the children that defines their fundamental nature.

For the little children the kingdom of God is present, as it is present for us all. The little children accept, receive, recognize this reality.

Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, "The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you. (Luke 17:20-21)

The Pharisees ask about time. It is not a matter of time Jesus explains.

Nor is it a matter of space, it is neither here nor there.

The kingdom of God is entos Jesus is quoted as saying. It is inside, within, among you.

Plato quotes Socrates discussing the entos anthropos - the inner man - as the only meaningful reality. In the Republic Socrates insists virtue originates on the inside (entos).

The reign of God is already here, already given - it is fundamental to our being - but we may accept or reject, enable or disable, fulfill or neglect.

Above is an icon depicting the sacred heart of Jesus.

The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing his way into it. It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law. (Luke 16:16-17)

The contrast - even counterpoint - with yesterday's narrow door is striking.

Here two chapters later everyone, even everything is forcing their way into the Kingdom of God.

The way may be narrow, but the good news has attracted a great crowd that is pushing through.

The good news of the kingdom of God fulfills the Law and the Prophets.

Loving God and loving our neighbor we are able to move through the narrow way.

The only other use of biazo, forcing into, in the New Testament is at Matthew 11.

There will be weeping there, and gnashing of teeth, when you see Abraham, Isaac and Jacob and all the prophets in the kingdom of God, but you yourselves thrown out. People will come from east and west and north and south, and will take their places at the feast in the kingdom of God. Indeed there are those who are last who will be first, and first who will be last. (Luke 13:28-30)

Jesus is asked if only a few will be saved. He responds with the parable of the narrow door.

Jesus does not confirm or deny that only a few will be saved, but he does say that many will be unable to enter through the narrow door.

Those who are left outside the door are of unknown origin (pothen) and unjust (adikia). Many of those outside the door are evidently of first rank (protos) and, as a result, had every reason to expect entry.

Jesus also tells of many others who are last in line or rank - eschatos - who come from every corner of the earth and are given entry.

I have a tendency to seek universal principles in the words of Jesus. There are, however, moments when his words are clearly chosen for very specific ears.

The Greek translated as "someone" is tis. A better translation would be "a certain one."

I can imagine a devout and faithful man: pious in worship, careful to abide by each of the 613 mitzvah, generous to the poor, proud of his lineage and confident in his righteousness. Quite certain of the answer he asks, "Lord, are only a few people going to be saved?"

Jesus understands the man's expectation and knows that it is precisely this that stands between the man and a full relationship with God.

Lead us - me - not into temptation.

Again he asked, "What shall I compare the kingdom of God to? It is like yeast that a woman took and mixed into a large amount of flour until it worked all through the dough." (Luke 13:20-21)

Once again, the kingdom of God is practically invisible and mysteriously powerful.

Once again, the kingdom of God requires the woman's active involvement.

The comparison is especially interesting because yeast was often - is often - used as a symbol of human pride. Even in the time of Jesus a good Jewish home would ritually remove all yeast from the house prior to passover.

Yeast bubbles and boils as it leavens the dough. It is also used as a metaphor for fervent zeal, whatever the object.

Pride is a problem. Zeal is a requirement. Distinguishing one from the other can require considerable care.

Above is an ancient Greek terracota sculpture showing four women kneading dough while a flutist plays for them from roughly 500 BC.

Then Jesus asked, "What is the kingdom of God like? What shall I compare it to? It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds of the air perched in its branches." (Luke 13:18-19)

Jesus might have made the comparison without either man or garden. But he includes each.

The mustard seed could have been dropped by a bird or blown on the wind, but instead a man planted it in his garden.

In Judaism a great task of humanity is tikkun olam: to heal the world. Through acts of faith and love that which has been broken is restored.

When we care for our garden and plant the seeds which we have, God can transform our modest acts into a great harvest.

The kingdom of God comes may emerge when we cooperate with God.

Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. (Luke 12: 32-34)

Where is my heart? Where is my treasure?

Do I seek to possess heaven or do I pursue other supposed sources of value?

What is my purpose? What do I choose?

Without having been asked, my heavenly Father - our heavenly Father - has eudokeo, has gladly chosen, to give us His kingdom.

Give, commit, entrust, grant - it is an active verb in the present tense. Will we accept?

Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith! And do not set your heart on what you will eat or drink; do not worry about it. For the pagan world runs after all such things, and your Father knows that you need them. But seek his kingdom, and these things will be given to you as well. (Luke 12:27-31)

Do not worry about it. Do not meteorizo. This is the only use of this word in scripture. It is different from what is translated as worry in the verses immediately prior.

In verses 25 and 26 Jesus is quoted as discouraging merimnao: anxiety, trouble, self-assertion, and what I think of as worry.

Now Jesus discourages the agitation of ambition and the inflation of pride. Literally he discourages putting a ship out to sea.

But seek zeteo - think, meditate, reason, inquire into - the kingdom of God.

Jesus is not encouraging passivity. He is encouraging right motivation. He is also discouraging the illusion of control. Be clear about God's purpose and pursue it vigorously. Worry is only a distraction.

In Matthew 14:22-32 Peter's miraculous joining with Jesus is undone by fear, doubt, and worry.

Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. But if I drive out demons by the finger of God, then the kingdom of God has come to you. (Luke 11:17-20)

In the acts of Jesus the kingdom of God has come.

This is not the erchomai that has usually been quoted in connection with the kingdom of God emerging. Instead this is phthano to attain, arrive at, or anticipate.

In the acts of Jesus we close the gap between unfinished and finished.

Does this only happen with acts of Jesus, son of Man, or is it true of all acts that fulfill God's intention?

For this to happen intention and action must be whole. Purpose, motivation, intention, action and outcome must be undivided.

He was praying in a certain place, and after he had finished, one of his disciples said to him, ‘Lord, teach us to pray, as John taught his disciples.’ He said to them, ‘When you pray, say: Father, hallowed be your name. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial. (Luke 11:1-4)

Luke remembers the teaching a bit differently than Matthew (6:9-13). But in each case we are to pray for the coming of the kingdom of God.

The Greek is erchomai which means to arrive, arise, appear, or to exert influence.

Matthew's teaching goes on to ask that the Father's will be done on earth as it is in heaven.

Luke does not highlight the two dimensions. Here we simply ask for the reign and rule of God to come forth.

We are not asking for death or the destruction or the world. We do ask for what we need to live, to forgive others, to be forgiven, and to avoid the time of trial.

The Greek word used here for trial or temptation is peirasmos which is more literally an experiment or test. In his study of the Odyssey Jeffrey Barnouw writes, "Testing occurs in different contexts and functions in the Odyssey, sometimes explicitly using signs to test someone or a claim. It is expressed by forms of the verb peiran ('to make trial of, test, put to proof' but also "try" in the sense of "attempt"), and the sense of trial and attempt carries over into that of experience in the later Greek term, peria, root of the English "empirical" and via Latin experiri, "experience." More on peirasmous is available from Jeffrey Gibson.

Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, “The kingdom of God has come near to you.” But whenever you enter a town and they do not welcome you, go out into its streets and say, “Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.” (Luke 10: 8-11)

Jesus has appointed seventy to go out two-by-two into "every city and place."

Regardless of how they are received the message is to be the same: the kingdom of God has come near.

The Greek is baseilieia Theos eggizo. Jesus probably spoke Aramaic and in this language he is most likely have said, "Malkuta dišemaya" or the sovereignty of heaven is at hand.

English has - or can have - a clear sense of past, present, and future. Greek, Aramaic, and Hebrew are less organized around time and more attentive to whether an action is fiinished or unfinished.

The reign of God is present, unfolding, and not yet finished.

Above is a Byzantine icon showing Christ surrounded by the Seventy Apostles.

To another he said, ‘Follow me.’ But he said, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.’ Another said, ‘I will follow you, Lord; but let me first say farewell to those at my home.’ Jesus said to him, ‘No one who puts a hand to the plough and looks back is fit for the kingdom of God.’ (Luke 9:59-62)

I wonder how the two prospective followers responded?

We often - I often - seek a balanced life. How do I best combine creative work, family, community, and private pleasures?

Jesus advocates a radically unbalanced commitment to God's intention. "Thy kingdom come, thy will be done on earth as it is in heaven."

There is plenty of evidence that God's intention usually involves being in relationship, caring for and loving one another.

But there are also moments when God seeks our undivided attention. May we watch and listen to perceive rightly.

For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self? If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. I tell you the truth, some who are standing here will not taste death before they see the kingdom of God. (Luke 9: 24-27)

Jesus was concerned about our whole experience, and this seems to include a life after death.

But he gives much more attention to this life and our present experience. How do we live fully?

There are at least twenty Greek words that can be translated as life. Above Jesus is quoted as using psuche meaning breath, spirit, vital force, soul, source of feelings, desires, affections and aversions.

Jesus communicated an urgent need to not merely live, but to live boldly, abundantly, and wholistically - now!

It is not necessary to die to experience God's kingdom. It can be seen and experienced today if we choose to live coherently with God's intention.

When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing. (Luke 9:10-11)

The Twelve have returned from being sent out on their own to preach and heal. Luke's gospel does not tell us how it went. Mark's gospel reports, "They drove out many demons and anointed many sick people with oil and healed them." (Mark 6:13)

Matthew's gospel provides much more detail than Mark or Luke on the commissioning of the Twelve, but - like Luke - is silent on the outcomes. Matthew does, however, tell "Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent." (Matthew 11:20)

The kingdom of God comes with healing power, obvious authority, and great love. Yet the vast majority fail to take notice or, if they notice, refuse to accept the opportunity presented. Is this our present condition as well?

The wall painting above, depicting the Healing of the Paralytic (John 5), is the earliest known representation of Jesus, dating from about 235 AD. The painting was found in 1921 on the left-hand wall of the baptismal chamber of the house-church at Dura-Europos on the Euphrates River in modern Syria. It is now part of the Dura Europos collection at the Yale University Gallery of Fine Arts. On the right, the paralytic is on his bed. Top center, Christ is saying, "That you may know that the Son of Man has power to forgive sins: rise up, take up your bed and walk."

When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick. (Luke 9:1-2)

This preaching is once again to kerusso: proclaim and act as a herald.

The Greek translated as "heal the sick" can also mean to make whole.

In Hellenistic medicine disease was explained as divine punishment, demonic possession, or as an imbalance of the humors: phlegm, blood, yellow bile, and black bile.

By addressing a deficit or surplus of a humor the body could be restored to balance and thereby to health. In the spiritual teaching of Jesus we might perceive a similar therapeutic approach.

By addressing a deficit or surplus of faith (self-reliance being the deficit and self-righteousness the surplus) Jesus sought to restore balance to our relationship with God and thereby to our lives.

The authority referenced in verse 1 is exousia. The Greek conforms with what we typically think of as authority. But the foundation of this authority is the ability to choose. This is the authority of a free person to decide for oneself between various alternatives.

His disciples asked him what this parable meant. He said, "The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that, " 'though seeing, they may not see; though hearing, they may not understand.' (Luke 8:9-10)

As was reported in Matthew's gospel, the disciples do not understand the parable of the sower and seek an explanation. Jesus answers by quoting Isaiah and seems to differentiate between insiders and outsiders.

But then Jesus - in both Mark and Luke - adds:

"No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what he thinks he has will be taken from him." (Luke 8:16-18)

So nothing is hidden from those who listen. Not just listen, but consider carefully how to listen. The Greek is blepo which is to discern with self-awareness and to use our deepest sources of understanding.

The gospel of Luke then inserts this brief set-piece. Mark reports the same exchange, but in an entirely different context and sequence.

Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. Someone told him, "Your mother and brothers are standing outside, wanting to see you." He replied, "My mother and brothers are those who hear God's word and put it into practice." (Luke 8:19-20)

So the knowledge of the secrets of the kingdom of God requires careful listening, deep understanding, and application.

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means. (Luke 8:1-3)

Another translation offers, "proclaiming and preaching the kingdom of God." The Greek is kerusso (proclaim) and euaggelizo (good news announced).

The language suggests a form and function none of us have experienced. To kerusso was to act as an official - usually royal - herald.

Before the printing press or modern media the arrival of a royal herald was a significant moment. We were at war or an heir had been born or taxes were to be increased. Something had happened requiring an official announcement.

In the Iliad we read, "The king dispatched his heralds (keryx) with commands to range the camps and summon all the bands: the gathering hosts the monarch's word obey." (Book II, 29)

Jesus, the twelve, and the women were ranging the villages of Galilee acting as heralds for the arrival of the kingdom of God.

Above is a vase painting of Hermes, herald of the Greek gods, carrying his kerykeion symbol of office.

After John's messengers left, Jesus began to speak to the crowd about John: "What did you go out into the desert to see? A reed swayed by the wind? If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: " 'I will send my messenger ahead of you, who will prepare your way before you.' I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he." (Luke 7:24-28)

Validated as a prophet, precursor, and preparer of God's purpose, yet John is exceeded by the least in the kingdom of God.

Jesus is quoted as using the Greek words mikros and megas contrasting small and large, younger and older, low and tall.

What is Jesus saying? What does he mean us to understand? John gave himself over to God's intention. He sacrificed all - including his life - to serve God's purpose.

Yet Jesus seems to suggest that John did not experience the kingdom of God. Why not? What more was needed?

Looking at his disciples, he said: "Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. (Luke 6: 20-22)

We might also read, "blessed are you who are reduced to asking or reduced to begging, for yours is the kingdom of God."

We prefer to avoid asking. Too often it strikes us - men in particular - as demonstrating weakness and dependence.

"Precisely," might be the response of Jesus. "Until you accept your weakness and dependence on God it is not possible to experience the reign of God."

At daybreak Jesus went out to a solitary place. The people were looking for him and when they came to where he was, they tried to keep him from leaving them. But he said, "I must preach the good news of the kingdom of God to the other towns also, because that is why I was sent." And he kept on preaching in many synagogues. (Luke 4: 42-43)

"Because that is why I was sent." Another translation reads, "for this is is my purpose." The Greek - apostello houtos - is literally sent for this, or them or these, the pronoun's meaning must be surmised from context.

Jesus might have been sent to preach the good news of the kingdom of God, or he might have been sent for the other towns, or to the inhabitants of the other towns. I suppose he might have meant all these purposes.

At Capernaum Jesus had done very good work, found friends and followers, and was appreciated by many. But he was aware of a broader calling. It is not clear if Jesus knew what lay beyond Capernaum. But he was ready to take the risk to find out.

Above is Jesus calling Peter and Andrew by Duccio di Buoninsegna. Peter and Andrew were residents of Capernaum.

So as evening approached, Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus' body. (Mark 15:42-43)

Jesus has died. Christ has not yet risen. A prominent Jew goes boldly - another translation offers, gathered up courage - to the one who had ordered the execution to receive the body for burial.

Even with the son of God hanging bloody, naked, and dead on the cross we are told Joseph of Arimathea was waiting for the kingdom of God. His intervention with Pilate demonstrates he was not waiting passively.

The Greek translated so benignly as waiting is prosdechomai. This is to actively expect, to accept what is being offered, and to receive to one's self. The Greek suggests reaching out to accept that which is already extended to you.

The kingdom of God is present. The kingdom of God is offered, even - perhaps especially - in the darkest hour. Am I willing to graciously accept? Or am I too proud, or embarrassed, or distracted to receive what I have already been given?

May we each find courage enough to accept the love of God.

While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, "Take it; this is my body." Then he took the cup, gave thanks and offered it to them, and they all drank from it."This is my blood of the covenant, which is poured out for many," he said to them. "I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God." (Mark 14:22-25)

The eucharistic celebration is understood as a moment of transformation. In many traditions the ordinary bread and wine again become body and blood. Christ is present. The kingdom of God emerges in the sacrifice, remembrance, and renewed experience of the sacrament.

Christian communities differ on how this transformation is achieved. The Orthodox and some others observe a discipline of "pious silence" regarding how and celebrate a mystery to be experienced.

Many people of faith perceive this transformation requires a readiness or receptivity. In former times the eucharist was preceded by an extended period of fasting, confession, and prayer. But however it happens, the eucharist is widely perceived as a moment when the kingdom of God envelopes our current reality.

One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, "Of all the commandments, which is the most important?" "The most important one," answered Jesus, "is this: 'Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.'The second is this: 'Love your neighbor as yourself. 'There is no commandment greater than these." "Well said, teacher," the man replied. "You are right in saying that God is one and there is no other but him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices." When Jesus saw that he had answered wisely, he said to him, "You are not far from the kingdom of God." And from then on no one dared ask him any more questions. (Mark 12:28-34)

Jesus answers by quoting from Deuteronomy and Leviticus. He may have also been quoting Hillel, a great teacher of the generation before Jesus.

The question was not entirely authentic. This teacher of the law was not trying to trap Jesus, but he was testing him. The questioner was certain of the answer he was seeking.

Crucially, the questioner was authentically listening to the answer of Jesus and ready to apply its full implications. The commandment to love God and neighbor has priority over religious practice.

The two men encountered each other, each certain of their own truth. But they also listened to each other and recognized a shared truth.

In this listening and insight Jesus acknowledged another who experienced the kingdom of heaven to be close at hand.

Above is a Coptic Christian icon from the sixth century remarkable for showing Christ and Saint Menas as having near visual equivalence.

Jesus looked around and said to his disciples, "How hard it is for the rich to enter the kingdom of God!" The disciples were amazed at his words. But Jesus said again, "Children, how hard it is to enter the kingdom of God! 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." (Mark 10:23-24)

The Greek translated as "the rich" is chremata. This is a neuter noun form of chrema which is any thing that is consumed or used up.

There are also Greek "things" that are done, or things of interest, or things that are generalized versions of a specific. Aristotle gives considerable attention to "thinghood" and distinguishing between things. Plato characterizes true opinions as kalon to chrema or fine things.

Given the context set out in Mark the translation wealthy may be appropriate, perhaps even preferred. In the final verse above where Jesus is quoted as saying "rich man" the Greek is plousios which is much closer to our current sense of material affluence. But this also means abundantly supplied and, at least for me, underlines the distinct prior use of chremata.

We may be safer in hearing Jesus to say, "How hard it is for consumers to enter the kingdom of God," with the understanding that those who use up, or hoard, or in some way consume instead of create are erecting impediments to their experience of God's intention.

People were bringing little children to Jesus to have him touch them, but the disciples rebuked them. When Jesus saw this, he was indignant. He said to them, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it." And he took the children in his arms, put his hands on them and blessed them. (Mark 10: 13-16)

The first prayer I can vividly recall offering was when I was nine or ten. The precise words are beyond memory and, in any case, I did not speak aloud.

The thrust of the prayer was to keep me creative, to protect me from the dull disciplines of so many adults.

I don't recall precisely what prompted this prayer. My sense is it was nothing especially dramatic but, rather, a recognition of what Thoreau so accurately calls "quiet desperation."

In Walden the author explains, "Most men, even in this comparatively free country, through mere ignorance and mistake, are so occupied with the factitious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by them. Their fingers, from excessive toil, are too clumsy and tremble too much for that."

Neither Thoreau nor Jesus are advocates of careless ease. Each encourage mindful engagement. Both are exemplars of productive, even sacrificial work.

But it is work given over to good purpose and meaningful outcomes. What are the purposes and outcomes of children? Exploring the world, making friends, self-discovery, building tree-houses, making mud-pies, and every sort of playfulness.

Children can be very serious - even earnest - in their play, but they do not mistake it for more than play. I wonder if this is not a big part of the wisdom to which Jesus is pointing.

It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where "their worm does not die, and the fire is not quenched." Everyone will be salted with fire. (Mark 9: 46-49)

I don't know about heaven and I don't know about hell, but I do know about sin.

The Greek translated above as sin is skandalizo, our English scandal is easy to recognize.

This is to stumble or to become entangled. The noun form can mean trap or snare.

We are on our way when we are distracted for a moment and fall into the mud... or off a cliff.

Jesus quotes from Isaiah 66 where the most specific condemnation is promised to the most proudly religious:

But whoever sacrifices a bull
is like one who kills a man,
and whoever offers a lamb,
like one who breaks a dog's neck;
whoever makes a grain offering
is like one who presents pig's blood,
and whoever burns memorial incense,
like one who worships an idol.
They have chosen their own ways,
and their souls delight in their abominations;
so I also will choose harsh treatment for them
and will bring upon them what they dread.

This is, perhaps, why "lead us not into temptation" is so prominent in the prayer that Jesus taught. Even our religious practices can become as traps.

Above is Dante Addresses Pope Nicholas III by Paul August Dore. In the Divine Comedy Dante encounters the 13th Century Pope in the Eighth Circle of Hell.

And he said to them, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power." (Mark 9:1)

Jesus has just predicted his own death and explained that denial of self - even unto death - is necessary to come after him.

He promises that before death some with him will see the kingdom of God come with power. In the original Greek this power is the capability, inherent ability, and potential to act.

It is possible to have the power to act, but choose not to act. It is possible for a king to reign, but not to rule. It is possible for power to be present, yet unused.

This does not mean such power is imperceptible or its presence has no influence. Depending on purpose, power can achieve more through subtle influence than direct force.

Has the kingdom of God come with power?

Again he said, "What shall we say the kingdom of God is like, or what parable shall we use to describe it? It is like a mustard seed, which is the smallest seed you plant in the ground. Yet when planted, it grows and becomes the largest of all garden plants, with such big branches that the birds of the air can perch in its shade." (Mark 4:30-31)

This is nearly identical to the parable in Matthew. Mark then writes, "With many similar parables Jesus spoke the word to them, as much as they could understand. He did not say anything to them without using a parable. "

With that the gospel speeds on to Jesus calming the storm, healing a demon-possessed man, raising a dead girl, and much more. Mark's Jesus is an action hero.

Many scholars argue that the miracle stories are also expressions of the kingdom drawing near. In the person of Jesus the fullness of the kingdom is made present. With one foot in this kingdom and another in God's kingdom he drew them together.

Jesus is a walking parable - parabole or placing one thing beside another - in his life we can perceive how each of us also stretch across both realities. Less commonly parabole means to act in a way that exposes oneself or possessions to danger: a venture, a risk.

Jesus chose to risk a reconciliation of the two kingdoms. Such is the calling of anyone who seeks to follow Jesus.

He also said, "This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come." (Mark 4:26-29)

The kingdom of God grows of its own power.

How it grows is a mystery. It cannot be seen. The Greek - oikeios - suggests it is beyond the man's capacity to know.

Yet when it is time, when it is ready, the man will enjoy its benefit. In fact his very life depends on it.

The parable's emphasis is undoubtedly on the independent power and significant benefit of the kingdom of God.

Yet, once again, our own role - in casting and harvesting - is also noted.

Above is planting season from the Book of Hours (Tres Riche Heures)

When he was alone, the Twelve and the others around him asked him about the parables. He told them, "The secret of the kingdom of God has been given to you. But to those on the outside everything is said in parables so that," 'they may be ever seeing but never perceiving, and ever hearing but never understanding; otherwise they might turn and be forgiven!'" (Mark 4:10-12)

Mark has just offered his version of the parable of the sower and, as in Matthew, the disciples ask Jesus why he teaches in parables.

The response of Jesus suggests he is being purposefully obscure, even misleading. Jesus justifies this by quoting from Isaiah.

This is from the very start of Isaiah's call to prophecy. In his encounter with God Isaiah has responded, "Here am I, send me."

Isaiah is to say to his people, "Hear and hear, but do not understand. See and see, but do not perceive." (Isaiah 6:8-13)

In Isaiah - and more broadly in the prophetic tradition - disaster can be a process of creative destruction.

Out of pain arises new insights. Out of anguish we may find greater fulfillment. At least these benefits are possible if we embrace the experience in faith.

When this spiritual catharsis is at hand the greater tragedy is to escape its impact and forsake its profound lessons.

I am struck by the parallel of Isaiah and Aeschylus. The following is from Prometheus Bound:

Hear now the sorry tale
Of mortal man.
A thing of no avail
He was, until a living mind I wrought
Within him, and new mastery of thought.
I cast no blame on man; I do but crave
To show what love was in the gifts I gave.
I tell you, sight they had but saw in vain;
Hearing, but heard not; as shapes wax and wane
In dreams, aimless for ever and confused...

After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!" (Mark 1:14-15)

Mark's sequence is the same as Matthew's, the baptism is followed by the temptation which is followed by John's arrest which is followed by the beginning of Jesus' public ministry.

Matthew is explicit that Jesus offered the same message as John: "Repent for the kingdom of heaven is at hand." (Matthew 3:2) Mark is is, at best, implicit.

The time: this age, a measure, this specific phase, this state of existence...

has come: is fulfilled, made whole, consumated, completed, is executed...

the kingdom of God is near: approaching, joining, imminent, closing in, at hand...

Repent: change your mind, turn around, perceive anew, look again...

and believe: be persuaded, have confidence, be faithful, trust, be entrusted...

in the gospel: in glad tidings, good news, wonderful message or messanger.

"Then the man who had received the one talent came. 'Master,' he said, 'I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.' "His master replied, 'You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest." 'Take the talent from him and give it to the one who has the ten talents. For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.' (Matthew 25:24-30)

The third servant was afraid. He was clearly afraid of the master. He was almost certainly afraid of not having the skill needed to care for the talent. He was afraid of failure.

The third servant did not perceive the talent had truly been given over to him. He was convinced it was a test designed to set him up. Contrast this attitude to that of the prodigal son (Luke 15). In that parable the son fully claims what was given him, misuses it, loses all of it, and in desperation returns to his father's house... where he is welcomed and embraced.

Here the servant digs up what he has hidden and sullenly seeks to return it to the master. The attitude is comparable to the prodigal son's brother. There is no indication that the master reclaims the talents given and earned by the other two servants. Neither does he reclaim the single talent from the sullen servant.

Given the usual translation - wicked and lazy - we hear an angry rebuke in the master's response. The Greek words rhyme: poneros and okneros. This "wicked" is to be busy, distracted, annoyed, and harassed. Rather than lazy think slow, backward, and hesitant. Instead of a sharp tone, hear sadness in the master's voice.

The master is not the cause of weeping and gnashing of teeth, any more than the father was the cause of the prodigal son's poverty.

The cause of abundance and its opposite is not made explicit. In both having and not having the Greek verb is echo. This is a state of holding something, including to hold one's self or find one's self. In the Greek myth of Echo deception and frustration cause the self to recede more and more into loneliness.

Above is the Parable of the Talents in stained glass.

"After a long time the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. 'Master,' he said, 'you entrusted me with five talents. See, I have gained five more.' "His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!' "The man with the two talents also came. 'Master,' he said, 'you entrusted me with two talents; see, I have gained two more.' "His master replied, 'Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!' (Matthew 25:19-23)

The parable continues.

The two servants are pronounced good and faithful (agathos and pistos) for being faithful (pistos) in a few things.

What is the nature of this faithfulness?

The Greek suggests being loyal, trustworthy, and convinced. Pistos is the adjective form of the verb peitho. The verb is to persuade or be persuaded. Pistos is to behave as one who has listened, considered carefully, and come away convinced.

Convinced of what?

In verse 14, yesterday's first line, we read that the master "entrusted" his property to the three servants. The Greek is paradidomi. This is a giving over to another to treat as one's own. The master is transferring ownership.

It says something about us that we (or certainly I) immediately assume the master has returned to reclaim his property. This is encouraged by the translation "settled accounts." The literal Greek is to share in elevated conversation, or raise up truth, or talk together of very high things.

The first two servants had confidence that their master had truly turned over his property. They also had confidence in their own ability to make more of what they had been given.

Tomorrow we will consider the third servant.

"Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. The man who had received the five talents went at once and put his money to work and gained five more. So also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a hole in the ground and hid his master's money. (Matthew 25: 14-18)

From the beginning the Master recognized differences between the three servants.

"Each according to his ability," we are told.

Each was given resources and opportunity matching his ability. The Greek is dunamis derived from dunamai. The most common English translation is "power."

A substantial part of Plato's dialogue Theaetatus (and some other dialogues) is committed to understanding the meaning of dunamai. Writing nearly 400 years before Jesus, in the dialogues dunamai is the outcome of action and a state of becoming.

According to Plato ability, power, talent, skill - even living itself - is meaningless without present action. Stasis is death. To live is to change.

"At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!' "Then all the virgins woke up and trimmed their lamps. The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.' " 'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.' "But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. "Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' "But he replied, 'I tell you the truth, I don't know you.' "Therefore keep watch, because you do not know the day or the hour. (Matthew 25:6-13)

Those who were ready - hetoimos - went in to the wedding banquet.

What might have happened if the foolish ones had remained with the greeting party?

Which is worse? Running out of oil or the distraction of going to purchase new oil?

If they had remained with the wedding party their oil might have run out on the way to the banquet.

It would have been embarrassing. But would they have been allowed into the banquet?

To be fully prepared is clearly better. But even if not fully prepared we can be attentive to context and purpose.

In this case the purpose was to greet and accompany the bridegroom.

Knowing our purpose and remaining committed to that purpose is part of being ready.

Above are five sad maidens from St. Finbarrs Cathedral, Cork.

At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise, however, took oil in jars along with their lamps. The bridegroom was a long time in coming, and they all became drowsy and fell asleep. (Matthew 25:1-5)

All had accepted the invitation. All were ready to celebrate.

Five considered the chance of delay. Five did not.

All were tired. All fell asleep.

Five were prepared. Five were not.

How do we prepare for the kingdom of heaven? Tomorrow we will complete the parable.

"Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men's faces. You yourselves do not enter, nor will you let those enter who are trying to. (Matthew 23:13)

No one is more anti-religious than Jesus. This is one of seven woes - expressions of grief - ascribed to the religious establishment of the day.

The religious are hypocrites, an English word derived directly from the Greek hupokrites, a stage actor, a pretender, one who says words without always understanding the words.

Through self-serving misrepresentations of reality the religious shut - kleio - close, lock, shut up the kingdom of heaven.

The religious leaders do not eiserchomai su - enter in yourselves, move through the entrance, arise, come into, partake, engage, take possession - of the kingdom of heaven. The religious stand in the way of others moving into the kingdom.

Empty words are dangerous. They distract. They obscure. They impede. We are not to act religiously, we are to take action so that we enter into the kingdom of God.

"Then he said to his servants, 'The wedding banquet is ready, but those I invited did not deserve to come. Go to the street corners and invite to the banquet anyone you find.' So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests. "But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 'Friend,' he asked, 'how did you get in here without wedding clothes?' The man was speechless. "Then the king told the attendants, 'Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' "For many are invited, but few are chosen." (Matthew 22:8-14)

The parable continues.

Given the turn-of-events shouldn't the concluding line be, "For many are invited, but a few are thrown out?"

Was this one friend - the Greek is closer to clansman - the only guest who had failed to don his wedding robes?

What is Jesus saying when it is explicit that both good and bad people have been gathered, yet the focus is on what one man is wearing?

Or is the king's attitude the result of the man's speechless non-response to his question?

Would the man have been allowed to stay if he had responded with thanks or an apology or a request for forgiveness or just an excuse?

The kingdom of heaven requires us to do our part. The original guests rejected the invitation. Most of the random guests found an opportunity to change into their party clothes. The one guest who stood out in his street clothes was given an opportunity to explain.

It is not our party. We don't have to do much. But we do have to show up ready to celebrate.

Above is the Wedding Feast at Cana by Paoli Caliari (Veronese).

Jesus spoke to them again in parables, saying: "The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. "Then he sent some more servants and said, 'Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet." But they paid no attention and went off—one to his field, another to his business. The rest seized his servants, mistreated them and killed them. The king was enraged. He sent his army and destroyed those murderers and burned their city. (Matthew 22:1-7)

This Friday I will host a lunch. While celebratory, it is not nearly as elaborate as the wedding feast Jesus describes.

I am bringing a few state leaders together to meet with key members of the new presidential administration.

One who I invited sent his regrets. He had a prior commitment. Another I invited was scheduled for the same commitment. But this second person accepted my invitation and sent regrets to his original host.

One perceives this lunch to have a potential far beyond the prior commitment. The other does not perceive this potential.

How do we discern potential? How should we engage opportunity? Whatever we decide there will be consequences.

Jesus said to them, "Have you never read in the Scriptures: " 'The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes'? "Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." (Matthew 21: 42-43)

Jesus continues his confrontation with the Chief Priests and Elders by drawing on Isaiah's Song of the Vineyard. He quotes directly from Psalm 118.

These are paradoxical sources, especially given the threatening tone of Jesus.

If he had stopped with Isaiah the warning might have been clear. The fifth chapter of Isaiah is full of woeful warnings. "Therefore as the tongue of fire devours stubble, and as dry grass sinks down in the flame, so their root will be as rottenness, and their blossom go up like dust, for they have rejected the law of the Lord of hosts and have despised the word of the Holy One of Israel." (Isaiah 5: 24)

Psalm 118 includes its own woes and worries, "All nation's surrounded me... they surrounded me on every side... They surrounded me like bees, they blazed like a fire of thorns. (Psalm 118: 10-12)

But the Psalm begins with, "O give thanks to the Lord, for he is good; his steadfast love endures forever." It includes, "Hark, glad songs of victory... The Lord has chastened me sorely but he has not given me over to death."

Jesus uses the image of falling. The psalm relates, "I was pushed hard, so that I was falling but the Lord helped me. The Lord is my strength and my song; he has become my salvation."

The Greek that is translated above as "crushed" is likmao. It's most common usage is in the scattering and winnowing involved in separating the good grain from it's chaff.

What we hear and how we understand is often more a reflection of our predispositions than what is actually being said.

"What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.' " 'I will not,' he answered, but later he changed his mind and went. "Then the father went to the other son and said the same thing. He answered, 'I will, sir,' but he did not go. "Which of the two did what his father wanted? "The first," they answered. Jesus said to them, "I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him. (Matthew 21: 28-32)

Jesus is speaking with the Chief Priests and Elders at the Jerusalem Temple.

I can imagine standing nearby wincing at these words.

Unlike the Chief Priests and Elders, I might have recognized the value of Jesus' teaching. I have always identified with Joseph of Arimathea.

Out of this sympathy, I would have urged Jesus to deference and care in his language.

I would have cautioned Jesus to not allow his passion to interfere with how others might hear him.

I would have deserved the rebuke to Peter, "Get behind me Satan."

Prostitutes and tax collectors come to Jesus sure of their sin and entirely dependent on grace. I come with mixed feelings and still seeking to self-justify.

Above is Christ Cleansing the Temple by Rembrandt. The first question above - tis dokeo or what do you think - deserves an extended meditation. In tone and approach Jesus is consistently rational - even empirical - in his approach. He does not dictate. Rather he tells stories and asks others for their perceptions of meaning. Even here, in one of his sharpest encounters, he is seeking to open others to new insights through their own intellectual effort.

When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' "The workers who were hired about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. 'These men who were hired last worked only one hour,' they said, 'and you have made them equal to us who have borne the burden of the work and the heat of the day.' "But he answered one of them, 'Friend, I am not being unfair to you. Didn't you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don't I have the right to do what I want with my own money? Or are you envious because I am generous?' "So the last will be first, and the first will be last." (Matthew 20: 8-16)

Heaven does not abide by the principle of equal pay for equal work. The kingdom of heaven does not perceive value as an expression of investment or output.

Instead the reward is the same for each and all who participate in the work.

A denarius was the typical payment for a day's labor. It was enough for a family's daily bread, shelter, and clothing. Any less and someone would go hungry.

The grumbling is interesting. As the parable makes especially clear, this was the agreed upon wage. It was what the workers were expecting and would have found sufficient... until they saw what others were paid.

The Greek word Jesus is given for laborers is derived from ergon. Aristotle wrote that to discover and live consistently with our ergon (function, task, work) is the key to our happiness.

"Being eudaimon (foundational happiness and well being) is the highest end, and all subordinate goals—health, wealth, and other such resources—are sought because they promote well-being, not because they are what well-being consists in. But unless we can determine which good or goods happiness consists in, it is of little use to acknowledge that it is the highest end. To resolve this issue, Aristotle asks what the ergon of a human being is, and argues that it consists in activity of the rational part of the soul in accordance with virtue." (Stanford Encyclopedia of Philosophy)

"For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard. About the third hour he went out and saw others standing in the marketplace doing nothing. He told them, 'You also go and work in my vineyard, and I will pay you whatever is right.' So they went. He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, 'Why have you been standing here all day long doing nothing?' Because no one has hired us,' they answered. He said to them, 'You also go and work in my vineyard.' (Matthew 20: 1-7)

The kingdom of heaven seeks us out. Do we want to be found?

In many cities and towns there is a place where day laborers gather in order to be found. Employers - especially from the construction and agricultural sectors - fill in their short-term labor needs by arriving early, choosing who they need, transporting those chosen to the work site, and paying in cash.

In the United States most of these day laborers are illegal immigrants, usually recently arrived. They are vulnerable to arrest. When they are hired they are vulnerable to being underpaid or not paid and having no recourse. If they are not hired they are vulnerable to hunger and more.

According to one study, "The price of the work is negotiated between the laborer and the employer... the employers almost always pay more than the federal minimum wage of $5.15/hr, usually at least $6 per hour. The types of work that have the most demand are construction, landscaping and moving/hauling. The worst paying job is landscaping ($6 per hour). The best-paying jobs are construction and electrician, with wages up to $13 per hour. The workers say the most people get hired on Saturdays, but they stress it depends on the week and the weather."

Most have made a perilous journey across the border. They have left home and family. They live as fugitives Each day they awaken early hoping to be chosen.

Very few of us have done half as much to prepare ourselves to be chosen for the kingdom of heaven.

Tomorrow we will continue the parable.

Then Jesus said to his disciples, "I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell 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." (Matthew 19: 23-24)

The rich young man has just sadly departed.

From the exchange with Jesus (see Matthew 19:16-22) we learn that the young man observed the commandments. In his social relationships he was just and even generous.

Jesus seems to say that in the young man's observation of these principles he is already experiencing the kingdom of heaven. But the young man was not satisfied by this validation. Something was still lacking.

If you wish to be complete - teleios - fulfill your purpose - here is what you do, Jesus told the young man.

It is implied the young man recognized what Jesus was saying to be true. But he could not - yet - do so.

Above is Matthew's story in stained glass from Grantham England.