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."