Self--Deception, Hearers, And Doers
Preaching
Preaching The Parables
Series III, Cycle A
1. Text
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. [22] On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' [23] Then I will declare to them, 'I never knew you; go away from me, you evildoers.'
[24] "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. [25] The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. [26] And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. [27] The rain fell, and the floods came, and the winds blew and beat against that house, and it fell - and great was its fall!"
[28] Now when Jesus had finished saying these things, the crowds were astounded at his teaching, [29] for he taught them as one having authority, and not as their scribes.
2. What's Happening?
First Point Of Action
In his collected sermons, Jesus tells his disciples and the crowds that not everyone who calls him, "Lord, Lord," will automatically enter the kingdom of heaven.
Second Point Of Action
The requirement for entry into the kingdom of heaven is to do God's will.
Third Point Of Action
On that day, people will say 1) Lord, Lord, did we not 2) prophesy in your name, 3) cast out demons in your name, and 4) do many deeds of power in your name?
Fourth Point Of Action
Jesus will respond, 1) I never knew you, 2) go away from me, 3) you evil doer.
Fifth Point Of Action
Jesus tells the parable of the wise one who built a house on a rock. The house withstood the powers of nature - rain, flood, and beating wind. Everyone who hears Jesus' words and acts on them is like that wise person.
Sixth Point Of Action
In contrast, a foolish person built a house on sand. The same force of nature let loose and this house fell a great fall. Everyone who hears Jesus' words and does not act on them is like that foolish person.
Seventh Point Of Action
When Jesus finished saying these words, the astonished crowds realized that he taught as one with authority and not as their scribes.
3. Spadework
Authority
Of the 89 references to "authority," 29 are in the Synoptic Gospels. Hebrew Scripture speaks of one "under the authority of Pharaoh" (Genesis 41:35), of "Joseph [who] gained authority over the land of Egypt" (Genesis 41:45), a "husband's authority" (Numbers 5:19--20 and 5:29), "chief officers ... exercised authority over the people" (2 Chronicles 8:10), and those "next in authority to the king" (2 Chronicles 28:7).
Five passages about authority are of interest here:
"When the righteous are in authority, the people rejoice; but when the wicked rule, the people groan" (Proverbs 29:2);
"When the wicked are in authority, transgression increases, but the righteous will look upon their downfall" (Proverbs 29:16);
"No one has power over the wind to restrain the wind, or power over the day of death; there is no discharge from the battle, nor does wickedness deliver those who practice it. All this I observed, applying my mind to all that is done under the sun, while one person exercises authority over another to the other's hurt" (Ecclesiastes 8:8--9);
"And the devil said to [Jesus in the second temptation], 'To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. If you, then, will worship me, it will all be yours.' Jesus answered him, 'It is written, "Worship the Lord your God, and serve only him" ' " (Luke 4:6--8); and
"For a child has been born for us, a son given to us; authority rests upon his shoulders ... His authority shall grow continually ... He will establish and uphold it with justice and with righteousness from this time onward and forevermore ..." (Isaiah 9:6--7).
In the Synoptic Gospels, the chief priests and elders asked the questions of the day, "By what authority are you doing these things, and who gave you this authority?" (Matthew 21:23--24). See also Mark 1:22, 1:27, and 11:28--29 and Luke 4:32 and 4:36.
Jesus preferred to let folk puzzle through the truth themselves. (See Matthew 21:27.) When the temple leaders questioned his authority, Jesus answered, "I will ask you one question; answer me, and I will tell you by what authority I do these things" (Mark 11:28--29). When they dared not answer, Christ told them, "Neither will I tell you by what authority I am doing these things" (Mark 11:33). See also Luke 20:2--8.
Jesus chose to answer questions in parable and healing miracles: " 'But so that you may know that the Son of Man has authority on earth to forgive sins' - he then said to the paralytic - 'Stand up, take your bed and go to your home' " (Matthew 9:6). See also Mark 2:10 and Luke 5:24.
Christ gave his disciples authority to heal. (See Matthew 10:1, Mark 3:14--15 and 6:7, and Luke 9:1 and 10:19.) When some disciples doubted, Christ said, "All authority in heaven and on earth has been given to me" (Matthew 28:18).
Kingdom Of Heaven
Of 408 references to "heaven," 212 are in Hebrew Scripture. "Kingdom" occurs 254 times, 125 in Hebrew Scripture. With 27 occurrences, Matthew is the sole user of "kingdom of heaven." Matthew portrays Jesus as the fulfillment of Hebrew Scripture.
The synonymous phrase, "kingdom of God," occurs 58 times in the New Testament. Of these, 43 are in the Synoptic Gospels. Matthew uses "Kingdom of God" five times. Mark uses it 11 times and Luke 27 times. In John, it appears twice.
Christ suggests that the kingdom or realm of God is not "out there" but within:
"But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you" (Matthew 12:28);
"When Jesus saw that he answered wisely, he said to him, 'You are not far from the kingdom of God.' After that no one dared to ask him any question" (Mark 12:34); and
"Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, 'The kingdom of God is not coming with things that can be observed; nor will they say, "Look, here it is!" or "There it is!" For, in fact, the kingdom of God is among you' " (Luke 17:20--21). See also Luke 10:9, Luke 10:11, 11:20, and 21:31.
What does heaven have to do with us today? Of what is heaven the metaphor - a projection of wishful thinking, the universal yearning for a better condition, release, escape? Is the connector of humanity with God solely at the level of soul? The thread of hope that persists?
Is escapism saying there must be more than this? As did early believers in a three--layered universe, we seem to need a place for God, another realm separate from present reality yet somehow here and now. (See Deuteronomy 5:8.) Jesus tells us that place is here, it is coming, and its power can be trusted. Heaven is separate from earth, old thinking supports. God is creator of heaven as well as of earth. (See Genesis 14:19 and 14:22, Exodus 20:11, and Psalm 121:2.) Following ancient three--story universe theory, the direction of heaven is skyward, as "look toward heaven and count the stars." (See Genesis 15:5.) Heaven is the locus of God. (See Genesis 21:17.) God is God of both heaven and earth. (See Genesis 24:3.) Jacob dreamed that heaven is reachable from earth by standing on a ladder. (See Genesis 28:12.)
God cannot be contained. "Even heaven and the highest heaven cannot contain you, much less this house that I have built!" (1 Kings 8:27). See also 2 Chronicles 2:6 and 6:18, Joshua 2:11, and Ezra 5:11.
We limit ourselves with an imagination of concrete images. Heaven as a place offers a vantage point for God to keep tabs on humanity. "God looks down from heaven on humankind / to see if there are any who are wise, / who seek after God" (Psalm 53:2). See also Psalm 33:13 and 102:19. The psalmist gives heaven doors. (See Psalm 78:23--24.) Heaven also has windows. (See Isaiah 24:18 and Malachi 3:10.) Jeremiah speaks of the "four winds from the four quarters of heaven." (See Jeremiah 49:36, Zechariah 2:6, and Matthew 24:31.)
Is it possible to move beyond the literalist's need for a tangible heaven meaning "other than here" to a place of the heart? "And a voice from heaven said, 'This is my Son, the Beloved, with whom I am well pleased' " (Matthew 3:17).
Is heaven talk a reminder that God made, makes, and still keeps covenant with us? "It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed" (Exodus 31:17).
Christ said, "Rejoice and be glad, for your reward is great in heaven" (Matthew 5:12a). He referred to "your Father in heaven." (See Matthew 5:45, 6:1, 7:11, and 18:14.) He said, "My Father in heaven." (See Matthew 7:21, 10:32, 16:17, 18:10, and 18:19.) He taught us to pray, "Our Father in heaven." (See Matthew 6:9.)
Christ told the disciples, "The kingdom of heaven has come near" (Matthew 10:7). Now, Jesus, just what is this kingdom of heaven that you are always talking about? Can you not hear the disciples and everyone around Jesus asking?
Okay, guys, he might answer, "The kingdom of heaven can be compared to" (Matthew 13:24, 18:23, and 22:2) or "the kingdom of heaven is like" (Matthew 13:31, 33, 34, 45, 47, and 52, and 20:1) or "the kingdom of heaven will be like this" (Matthew 25:1).
Without knowing directly, the truth of the kingdom of heaven seeps in at the intuitive level with which the art form known as parable communicates. Whatever and wherever heaven is, God also is. Wherever humankind is, God is: "If I ascend to heaven, you are there; / if I make my bed in Sheol, you are there" (Psalm 139:8).
Lord, Lord
Consider the tone of voice one uses when saying, "Lord, Lord." Does it plead, as that in Matthew 25:11 might have? Is it filled with frustration, as Luke 6:46 might have been: "Why do you call me 'Lord, Lord,' and do not do what I tell you?" Does it drip with superficiality as do the words used twice in the present text?
The single "Lord" occurs 3,853 times, appearing as "Lord God" 324 times. The first seven Genesis references are to "Lord God." The first single use of "Lord" occurs in Genesis 4:1. In addition to "Lord" and "Lord God," one finds "the Lord your God" (Leviticus 24:22), "the Lord our God" (Exodus 10:25), "the Lord my God" (Ezra 9:5), "Lord God of heaven" (Nehemiah 1:5), "the Lord of hosts" (1 Chronicles 17:7), and "the Messiah, the Lord" (Luke 2:11).
Name
In the examination of "in your name," let us also look at "in his name" and "in my name." Hebrew blessings were to be pronounced "in his [God's] name." (See Deuteronomy 10:8, 1 Chronicles 23:13, and Jeremiah 20:9.)
The name of Jesus is powerful. Repentance and forgiveness of sins were to be "proclaimed in his name to all nations, beginning from Jerusalem" (Luke 24:47). "[T]o all who received him, who believed in his name, he gave power to become children of God" (John 1:12). People believed in Christ's name because they saw the signs that he was doing. (See John 2:23.) Its mention revived the will to hope (Matthew 12:21) and brought life in his name (John 20:31).
In My Name. According to Deuteronomic law, God holds accountable anyone who "does not heed" a prophet's words spoken in God's name. Similarly, a prophet who prophesied "in the name of other gods" or who spoke in God's name words that God "did not command the prophet to speak - that prophet shall die" (Deuteronomy 18:19--20). See also Jeremiah 14:14--15, 27:15, 29:9, 29:21, and 29:23. God reminds all that God hears everything because God is a near--by God, not a far--off God. (See Jeremiah 23:23--25.)
Jesus also warns against false prophets. (See Matthew 24:5, Mark 13:6, and Luke 21:8.) Among his most interesting usages of "my name" is this response to the surprised disciple John who reported someone, a non--follower, was casting out demons in Jesus' name: "But Jesus said, 'Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us' " (Mark 9:39--40).
Two familiar "in my name" verses are "Whoever welcomes one such child in my name welcomes me" (Matthew 18:5) and "For where two or three are gathered in my name, I am there among them" (Matthew 18:20). See also Mark 9:37 and Luke 9:48. The writer of the Gospel of John quotes Christ as using "in my name" several times. (See John 14:13--14, 14:26, 15:16, 16:23--24, and 16:26.)
In Your Name. "In your name" occurs on eight other occasions besides the present text. Four are in Hebrew Scripture. A despairing, frustrated Moses asked God why he sent him, as his speaking in the name of God did no good. (See Exodus 5:23.) God assured him of his power: "I am the Lord, and I will free you from the burdens of the Egyptians and deliver you from slavery to them. I will redeem you with an outstretched arm and with mighty acts of judgment" (Exodus 6:6).
To speak in another's name requires trust. When the army of Judah under Asa drew its lines up to fight against the Ethiopians, Asa called upon God's help: "Help us, O Lord our God, for we rely on you, and in your name we have come against this multitude" (2 Chronicles 14:11).
For those who walk in "the light of [God's] countenance," proclaiming God's name is a celebrative act: "[T]hey exult in your name all day long, / and extol your righteousness" (Psalm 89:16).
Speaking in the name of God, prophets are God's mouthpiece. Daniel confessed to God that they had not listened to God's servants, "the prophets, who spoke in your name to our kings, our princes, and our ancestors, and to all the people of the land" (Daniel 9:6). In the present text, Jesus warns the crowds of false prophets for whom, if they ignore the will of God, speaking in Christ's name is futile.
The power of Jesus' name must have been as much a puzzle to the disciples and to other early followers of Christ as it is today. See Mark 9:39--40 and Luke 9:48 above, as well as Luke 10:17 in "In My Name." Christ prayed for the disciples and all other believers that God would protect them "in your name that you have given me" as Jesus, when he was with them had protected them. (See John 17:11--12.)
Will Of My Father
"The will of my Father" appears three times, twice in Matthew and once in John. The intimate expression, "my Father," reflects Christ's close relationship with God.
In Hebrew Scripture, the psalmist initiates the address, "Father" (sic upper case). "He shall cry to me, 'You are my Father, / my God, and the Rock of my salvation!' " (Psalm 89:26). See also Jeremiah 3:4 and 3:19b.
References to "my Father" are in Matthew 11:27, 20:23, 25:34, 26:39, 26:42, and 26:53; Luke 10:22, 22:29, and 24:49; and John 5:17, 6:32, 8:49, 8:54, 10:18, 10:29, 10:37, 14:7, 14:20--21, 14:23, 15:1, 15:8, 15:15, and 15:23--24. "My Father in heaven" is special to Matthew. (See Matthew 10:32--33, 12:50, 16:17, 18:10, and 18:19.)
To discern the will of God holds a mystery of discovery comparable to understanding the "kingdom of heaven." Understanding the will of the holy parent fluctuates between a sudden insight and a gradual dawning. "Then they said to him, 'Where is your Father?' Jesus answered, 'You know neither me nor my Father. If you knew me, you would know my Father also' " (John 8:19). Contrast the second Matthean passage, "For whoever does the will of my Father in heaven is my brother and sister and mother" (Matthew 12:50), with the step--back reporting of Mark: "Whoever does the will of God is my brother and sister and mother" (Mark 3:35).
The third usage is John 6:40, "This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day." Contrast this with "Anyone who resolves to do the will of God will know whether the teaching is from God or whether I am speaking on my own" (John 7:17).
Of the sixteen references to "will of God," fourteen occur in the Pauline letters. Of the latter, Romans 12:12 defines the will of God as "what is good and acceptable and perfect." One goes about this by being not "conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God" (Romans 12:2). The seven references to "God's will" are also in the Pauline letters.
Wise One/Foolish One
For a discussion of the wise and the foolish, see Parable 12, Cycle A, "The Wise and the Foolish," Matthew 25:1--13.
4. Parallel Scripture
Authority
The writer of Matthew concludes the parable with the reaction of the hearers to Jesus' authority: "the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes" (vv. 28 and 29). A similar conclusion ends the story of Jesus' healing of the paralytic. "When the crowds saw it, they were filled with awe, and they glorified God, who had given such authority to human beings" (Matthew 9:8).
Luke tells only Jesus' next action: "After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum" (Luke 7:1). However, Luke emphasizes the authority of other actions of Jesus. When he went down to Capernaum and taught on the sabbath, "[t]hey were astounded at his teaching, because he spoke with authority" (Luke 4:32). Again, when he healed a man in the synagogue of an unclean demon, "[t]hey were all amazed and kept saying to one another, 'What kind of utterance is this? For with authority and power he commands the unclean spirits, and out they come!' " (Luke 4:36).
Everyone
Three times, Matthew engages the hearer with "everyone": Matthew begins "Not everyone who says to me" (v. 21). He prefaces the wise builder story with "Everyone then who hears these words" (v. 24) and the foolish builder story with "And everyone who hears these words" (v. 26). Luke says "I will show you what someone is like who" (Luke 6:47). Luke follows with "That one is like a" (Luke 6:48) and "But the one who hears and" (Luke 6:49).
Matthew says "who hears these words of mine and acts on them" (v. 24) while Luke, using the triple requirement, says "who comes to me, hears my words, and acts on them" (Luke 6:47). Matthew says "everyone who hears these words of mine and does not act on them" (v. 26) while Luke says "the one who hears and does not act" (Luke 6:49).
Go Away
The present text says "Then I will declare to them" (v. 23) while Luke says "But he will say" (Luke 13:27). Matthew says "I never knew you" (v. 23) while Luke says "I do not know where you come from" (Luke 13:27). Matthew says "go away from me, you evildoers" (v. 23) while Luke says "go away from me, all you evildoers!" (Luke 13:27).
House
Matthew refers to the two builders as "like a wise man" (v. 24) and "like a foolish man" (v. 26). Luke does not use these similes. Matthew begins both similes by engaging the hearer with "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock" (v. 25). Luke says "I will show you what someone is like who ..." (Luke 6:47).
Matthew emphasizes the storm: "the rain fell," "the floods came," "the winds blew and beat on that house" (v. 25). Luke emphasizes first the man's manner of building the house: "like a man building a house," "who dug deeply," and "laid the foundation on rock" (Luke 6:48). Then Luke speaks of the flood. Matthew says "the floods came" while Luke says "when a flood arose, the river burst against that house."
Matthew says "but it did not fall, because it had been founded on rock" (v. 25) and Luke says "but could not shake it, because it had been well built" (Luke 6:48). Matthew uses "rock" twice (vv. 24 and 25).
When Matthew describes the storm's action on the house built on sand, he uses the same phrases except the winds "beat against" the house rather than "beat on" the house. (See vv. 25 and 27.) In Luke's comparison, Luke uses "the river burst against that house but could not shake it" and "the river burst against it." (See Luke 6:48 and 6:49.)
Matthew's conclusion is dramatic: "and it fell - and great was its fall!" (v. 27). Luke's rendition is more stately: "immediately it fell, and great was the ruin of that house" (Luke 6:49).
"Lord, Lord"
Both Matthew and Luke use the "Lord, Lord" phrase to spawn this parable. Luke addresses hearers directly with the second person: "Why do you call me 'Lord, Lord,' and do not do what I tell you?" (Luke 6:46), while Matthew is less personal: "Not everyone who says to me, 'Lord, Lord,' will ..." (Matthew 7:21). Luke uses, "call me" here while Matthew uses "says to me."
Matthew relates this to entering "the kingdom of heaven" (Matthew 7:21). Luke says nothing of it. Matthew is clear that "only the one who does the will of my Father in heaven" will enter the kingdom of heaven. Matthew denounces evildoers with two additional sentences.
5. Chat Room
Jarred: Integrity has to do with the squirm factor.
Pat: The squirm factor?
Jarred: Yes, how we establish with ourselves the truth that we are. If we choose, we can become attuned to that innermost self that first starts to squirm when we are not being candid with ourselves. It is easily ignored, of course, because we are ambiguous creatures who travel through a maze of choices that tempt us to deceive ourselves.
Pat: I thought that was called the God connection.
Jarred: One and the same. When we listen to this Spirit of God within us and live within its truth, we are one with God and know a sense of peace.
Pat: At the height of self--deception, we think we are invulnerable. Some risk changing the path of a whole lifetime on unprotected sex. Some smoke, drink, or use other drugs with abandon. I won't let trouble happen, some say.
Jarred: Some plant crops along a lush flood plain and risk drowning an entire livelihood. Others plant a house on the ridge of a potential mudslide. So everything is a trade--off, we say.
Craig: Others find courage to listen to the integrity of their inner self, to make needed changes in their lives and to adapt to a new reality.
Jarred: Are some folk wise by nature and others naturally foolish?
Pat: So what makes us wise? Does wisdom just slip in after a while when we have lived for several decades, after the foolishness? Some children are wise, but some octogenarians are still self--deceptive fools. How can we overcome our foolishness? It seems such a human trait, so easily catching us unaware.
Jarred: Integrity of spirit pulls us away from the strut of "Lord, Lord" to the wonderment of "Lord, who am I?" Part of being a person of integrity involves noticing - and cherishing - our moments of wisdom as well as acknowledging when we are foolish. Perfection is not a requisite of integrity. Integrity honors the truth of ourselves in such a way that it spills over into our relationships with others.
Pat: Is that what authority is then?
Jarred: At least in part. Having authority invites a merger of hearing the truth and then doing or being the truth, living from within its framework.
Pat: Look at the power of a name and using someone else's name to promote ourselves. Consider the connection of living up to a good family name or profaning it. Name--dropping may appear to enhance authority but might instead sully it.
Craig: "Lord, Lord," empty words; "Lord," full word.
Pat: How can we show others the truth that we are? How can we establish authority in a strange land when no one knows us? How can we juggle inexperience with convincing a prospective employer that we are worthy? How can we awaken trust? How can we let others know we are more than empty facade beneath the fullness of spoken words?
Jarred: Transparency. Integrity, truth, and authority are fibers of a strong, intricately woven fabric. Others will notice what you do with your authority, how you act and give credence to its truth. If you mean what you say, your integrity will show itself. Your trust of yourself will awaken another's trust.
Pat: And God? Where does God fit in here? How can we demonstrate to God the truth that we are?
Jarred: Where does the truth, integrity, and authority of God not fit in here?
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. [22] On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?' [23] Then I will declare to them, 'I never knew you; go away from me, you evildoers.'
[24] "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. [25] The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. [26] And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. [27] The rain fell, and the floods came, and the winds blew and beat against that house, and it fell - and great was its fall!"
[28] Now when Jesus had finished saying these things, the crowds were astounded at his teaching, [29] for he taught them as one having authority, and not as their scribes.
2. What's Happening?
First Point Of Action
In his collected sermons, Jesus tells his disciples and the crowds that not everyone who calls him, "Lord, Lord," will automatically enter the kingdom of heaven.
Second Point Of Action
The requirement for entry into the kingdom of heaven is to do God's will.
Third Point Of Action
On that day, people will say 1) Lord, Lord, did we not 2) prophesy in your name, 3) cast out demons in your name, and 4) do many deeds of power in your name?
Fourth Point Of Action
Jesus will respond, 1) I never knew you, 2) go away from me, 3) you evil doer.
Fifth Point Of Action
Jesus tells the parable of the wise one who built a house on a rock. The house withstood the powers of nature - rain, flood, and beating wind. Everyone who hears Jesus' words and acts on them is like that wise person.
Sixth Point Of Action
In contrast, a foolish person built a house on sand. The same force of nature let loose and this house fell a great fall. Everyone who hears Jesus' words and does not act on them is like that foolish person.
Seventh Point Of Action
When Jesus finished saying these words, the astonished crowds realized that he taught as one with authority and not as their scribes.
3. Spadework
Authority
Of the 89 references to "authority," 29 are in the Synoptic Gospels. Hebrew Scripture speaks of one "under the authority of Pharaoh" (Genesis 41:35), of "Joseph [who] gained authority over the land of Egypt" (Genesis 41:45), a "husband's authority" (Numbers 5:19--20 and 5:29), "chief officers ... exercised authority over the people" (2 Chronicles 8:10), and those "next in authority to the king" (2 Chronicles 28:7).
Five passages about authority are of interest here:
"When the righteous are in authority, the people rejoice; but when the wicked rule, the people groan" (Proverbs 29:2);
"When the wicked are in authority, transgression increases, but the righteous will look upon their downfall" (Proverbs 29:16);
"No one has power over the wind to restrain the wind, or power over the day of death; there is no discharge from the battle, nor does wickedness deliver those who practice it. All this I observed, applying my mind to all that is done under the sun, while one person exercises authority over another to the other's hurt" (Ecclesiastes 8:8--9);
"And the devil said to [Jesus in the second temptation], 'To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. If you, then, will worship me, it will all be yours.' Jesus answered him, 'It is written, "Worship the Lord your God, and serve only him" ' " (Luke 4:6--8); and
"For a child has been born for us, a son given to us; authority rests upon his shoulders ... His authority shall grow continually ... He will establish and uphold it with justice and with righteousness from this time onward and forevermore ..." (Isaiah 9:6--7).
In the Synoptic Gospels, the chief priests and elders asked the questions of the day, "By what authority are you doing these things, and who gave you this authority?" (Matthew 21:23--24). See also Mark 1:22, 1:27, and 11:28--29 and Luke 4:32 and 4:36.
Jesus preferred to let folk puzzle through the truth themselves. (See Matthew 21:27.) When the temple leaders questioned his authority, Jesus answered, "I will ask you one question; answer me, and I will tell you by what authority I do these things" (Mark 11:28--29). When they dared not answer, Christ told them, "Neither will I tell you by what authority I am doing these things" (Mark 11:33). See also Luke 20:2--8.
Jesus chose to answer questions in parable and healing miracles: " 'But so that you may know that the Son of Man has authority on earth to forgive sins' - he then said to the paralytic - 'Stand up, take your bed and go to your home' " (Matthew 9:6). See also Mark 2:10 and Luke 5:24.
Christ gave his disciples authority to heal. (See Matthew 10:1, Mark 3:14--15 and 6:7, and Luke 9:1 and 10:19.) When some disciples doubted, Christ said, "All authority in heaven and on earth has been given to me" (Matthew 28:18).
Kingdom Of Heaven
Of 408 references to "heaven," 212 are in Hebrew Scripture. "Kingdom" occurs 254 times, 125 in Hebrew Scripture. With 27 occurrences, Matthew is the sole user of "kingdom of heaven." Matthew portrays Jesus as the fulfillment of Hebrew Scripture.
The synonymous phrase, "kingdom of God," occurs 58 times in the New Testament. Of these, 43 are in the Synoptic Gospels. Matthew uses "Kingdom of God" five times. Mark uses it 11 times and Luke 27 times. In John, it appears twice.
Christ suggests that the kingdom or realm of God is not "out there" but within:
"But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come to you" (Matthew 12:28);
"When Jesus saw that he answered wisely, he said to him, 'You are not far from the kingdom of God.' After that no one dared to ask him any question" (Mark 12:34); and
"Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, 'The kingdom of God is not coming with things that can be observed; nor will they say, "Look, here it is!" or "There it is!" For, in fact, the kingdom of God is among you' " (Luke 17:20--21). See also Luke 10:9, Luke 10:11, 11:20, and 21:31.
What does heaven have to do with us today? Of what is heaven the metaphor - a projection of wishful thinking, the universal yearning for a better condition, release, escape? Is the connector of humanity with God solely at the level of soul? The thread of hope that persists?
Is escapism saying there must be more than this? As did early believers in a three--layered universe, we seem to need a place for God, another realm separate from present reality yet somehow here and now. (See Deuteronomy 5:8.) Jesus tells us that place is here, it is coming, and its power can be trusted. Heaven is separate from earth, old thinking supports. God is creator of heaven as well as of earth. (See Genesis 14:19 and 14:22, Exodus 20:11, and Psalm 121:2.) Following ancient three--story universe theory, the direction of heaven is skyward, as "look toward heaven and count the stars." (See Genesis 15:5.) Heaven is the locus of God. (See Genesis 21:17.) God is God of both heaven and earth. (See Genesis 24:3.) Jacob dreamed that heaven is reachable from earth by standing on a ladder. (See Genesis 28:12.)
God cannot be contained. "Even heaven and the highest heaven cannot contain you, much less this house that I have built!" (1 Kings 8:27). See also 2 Chronicles 2:6 and 6:18, Joshua 2:11, and Ezra 5:11.
We limit ourselves with an imagination of concrete images. Heaven as a place offers a vantage point for God to keep tabs on humanity. "God looks down from heaven on humankind / to see if there are any who are wise, / who seek after God" (Psalm 53:2). See also Psalm 33:13 and 102:19. The psalmist gives heaven doors. (See Psalm 78:23--24.) Heaven also has windows. (See Isaiah 24:18 and Malachi 3:10.) Jeremiah speaks of the "four winds from the four quarters of heaven." (See Jeremiah 49:36, Zechariah 2:6, and Matthew 24:31.)
Is it possible to move beyond the literalist's need for a tangible heaven meaning "other than here" to a place of the heart? "And a voice from heaven said, 'This is my Son, the Beloved, with whom I am well pleased' " (Matthew 3:17).
Is heaven talk a reminder that God made, makes, and still keeps covenant with us? "It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed" (Exodus 31:17).
Christ said, "Rejoice and be glad, for your reward is great in heaven" (Matthew 5:12a). He referred to "your Father in heaven." (See Matthew 5:45, 6:1, 7:11, and 18:14.) He said, "My Father in heaven." (See Matthew 7:21, 10:32, 16:17, 18:10, and 18:19.) He taught us to pray, "Our Father in heaven." (See Matthew 6:9.)
Christ told the disciples, "The kingdom of heaven has come near" (Matthew 10:7). Now, Jesus, just what is this kingdom of heaven that you are always talking about? Can you not hear the disciples and everyone around Jesus asking?
Okay, guys, he might answer, "The kingdom of heaven can be compared to" (Matthew 13:24, 18:23, and 22:2) or "the kingdom of heaven is like" (Matthew 13:31, 33, 34, 45, 47, and 52, and 20:1) or "the kingdom of heaven will be like this" (Matthew 25:1).
Without knowing directly, the truth of the kingdom of heaven seeps in at the intuitive level with which the art form known as parable communicates. Whatever and wherever heaven is, God also is. Wherever humankind is, God is: "If I ascend to heaven, you are there; / if I make my bed in Sheol, you are there" (Psalm 139:8).
Lord, Lord
Consider the tone of voice one uses when saying, "Lord, Lord." Does it plead, as that in Matthew 25:11 might have? Is it filled with frustration, as Luke 6:46 might have been: "Why do you call me 'Lord, Lord,' and do not do what I tell you?" Does it drip with superficiality as do the words used twice in the present text?
The single "Lord" occurs 3,853 times, appearing as "Lord God" 324 times. The first seven Genesis references are to "Lord God." The first single use of "Lord" occurs in Genesis 4:1. In addition to "Lord" and "Lord God," one finds "the Lord your God" (Leviticus 24:22), "the Lord our God" (Exodus 10:25), "the Lord my God" (Ezra 9:5), "Lord God of heaven" (Nehemiah 1:5), "the Lord of hosts" (1 Chronicles 17:7), and "the Messiah, the Lord" (Luke 2:11).
Name
In the examination of "in your name," let us also look at "in his name" and "in my name." Hebrew blessings were to be pronounced "in his [God's] name." (See Deuteronomy 10:8, 1 Chronicles 23:13, and Jeremiah 20:9.)
The name of Jesus is powerful. Repentance and forgiveness of sins were to be "proclaimed in his name to all nations, beginning from Jerusalem" (Luke 24:47). "[T]o all who received him, who believed in his name, he gave power to become children of God" (John 1:12). People believed in Christ's name because they saw the signs that he was doing. (See John 2:23.) Its mention revived the will to hope (Matthew 12:21) and brought life in his name (John 20:31).
In My Name. According to Deuteronomic law, God holds accountable anyone who "does not heed" a prophet's words spoken in God's name. Similarly, a prophet who prophesied "in the name of other gods" or who spoke in God's name words that God "did not command the prophet to speak - that prophet shall die" (Deuteronomy 18:19--20). See also Jeremiah 14:14--15, 27:15, 29:9, 29:21, and 29:23. God reminds all that God hears everything because God is a near--by God, not a far--off God. (See Jeremiah 23:23--25.)
Jesus also warns against false prophets. (See Matthew 24:5, Mark 13:6, and Luke 21:8.) Among his most interesting usages of "my name" is this response to the surprised disciple John who reported someone, a non--follower, was casting out demons in Jesus' name: "But Jesus said, 'Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us' " (Mark 9:39--40).
Two familiar "in my name" verses are "Whoever welcomes one such child in my name welcomes me" (Matthew 18:5) and "For where two or three are gathered in my name, I am there among them" (Matthew 18:20). See also Mark 9:37 and Luke 9:48. The writer of the Gospel of John quotes Christ as using "in my name" several times. (See John 14:13--14, 14:26, 15:16, 16:23--24, and 16:26.)
In Your Name. "In your name" occurs on eight other occasions besides the present text. Four are in Hebrew Scripture. A despairing, frustrated Moses asked God why he sent him, as his speaking in the name of God did no good. (See Exodus 5:23.) God assured him of his power: "I am the Lord, and I will free you from the burdens of the Egyptians and deliver you from slavery to them. I will redeem you with an outstretched arm and with mighty acts of judgment" (Exodus 6:6).
To speak in another's name requires trust. When the army of Judah under Asa drew its lines up to fight against the Ethiopians, Asa called upon God's help: "Help us, O Lord our God, for we rely on you, and in your name we have come against this multitude" (2 Chronicles 14:11).
For those who walk in "the light of [God's] countenance," proclaiming God's name is a celebrative act: "[T]hey exult in your name all day long, / and extol your righteousness" (Psalm 89:16).
Speaking in the name of God, prophets are God's mouthpiece. Daniel confessed to God that they had not listened to God's servants, "the prophets, who spoke in your name to our kings, our princes, and our ancestors, and to all the people of the land" (Daniel 9:6). In the present text, Jesus warns the crowds of false prophets for whom, if they ignore the will of God, speaking in Christ's name is futile.
The power of Jesus' name must have been as much a puzzle to the disciples and to other early followers of Christ as it is today. See Mark 9:39--40 and Luke 9:48 above, as well as Luke 10:17 in "In My Name." Christ prayed for the disciples and all other believers that God would protect them "in your name that you have given me" as Jesus, when he was with them had protected them. (See John 17:11--12.)
Will Of My Father
"The will of my Father" appears three times, twice in Matthew and once in John. The intimate expression, "my Father," reflects Christ's close relationship with God.
In Hebrew Scripture, the psalmist initiates the address, "Father" (sic upper case). "He shall cry to me, 'You are my Father, / my God, and the Rock of my salvation!' " (Psalm 89:26). See also Jeremiah 3:4 and 3:19b.
References to "my Father" are in Matthew 11:27, 20:23, 25:34, 26:39, 26:42, and 26:53; Luke 10:22, 22:29, and 24:49; and John 5:17, 6:32, 8:49, 8:54, 10:18, 10:29, 10:37, 14:7, 14:20--21, 14:23, 15:1, 15:8, 15:15, and 15:23--24. "My Father in heaven" is special to Matthew. (See Matthew 10:32--33, 12:50, 16:17, 18:10, and 18:19.)
To discern the will of God holds a mystery of discovery comparable to understanding the "kingdom of heaven." Understanding the will of the holy parent fluctuates between a sudden insight and a gradual dawning. "Then they said to him, 'Where is your Father?' Jesus answered, 'You know neither me nor my Father. If you knew me, you would know my Father also' " (John 8:19). Contrast the second Matthean passage, "For whoever does the will of my Father in heaven is my brother and sister and mother" (Matthew 12:50), with the step--back reporting of Mark: "Whoever does the will of God is my brother and sister and mother" (Mark 3:35).
The third usage is John 6:40, "This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day." Contrast this with "Anyone who resolves to do the will of God will know whether the teaching is from God or whether I am speaking on my own" (John 7:17).
Of the sixteen references to "will of God," fourteen occur in the Pauline letters. Of the latter, Romans 12:12 defines the will of God as "what is good and acceptable and perfect." One goes about this by being not "conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God" (Romans 12:2). The seven references to "God's will" are also in the Pauline letters.
Wise One/Foolish One
For a discussion of the wise and the foolish, see Parable 12, Cycle A, "The Wise and the Foolish," Matthew 25:1--13.
4. Parallel Scripture
Authority
The writer of Matthew concludes the parable with the reaction of the hearers to Jesus' authority: "the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes" (vv. 28 and 29). A similar conclusion ends the story of Jesus' healing of the paralytic. "When the crowds saw it, they were filled with awe, and they glorified God, who had given such authority to human beings" (Matthew 9:8).
Luke tells only Jesus' next action: "After Jesus had finished all his sayings in the hearing of the people, he entered Capernaum" (Luke 7:1). However, Luke emphasizes the authority of other actions of Jesus. When he went down to Capernaum and taught on the sabbath, "[t]hey were astounded at his teaching, because he spoke with authority" (Luke 4:32). Again, when he healed a man in the synagogue of an unclean demon, "[t]hey were all amazed and kept saying to one another, 'What kind of utterance is this? For with authority and power he commands the unclean spirits, and out they come!' " (Luke 4:36).
Everyone
Three times, Matthew engages the hearer with "everyone": Matthew begins "Not everyone who says to me" (v. 21). He prefaces the wise builder story with "Everyone then who hears these words" (v. 24) and the foolish builder story with "And everyone who hears these words" (v. 26). Luke says "I will show you what someone is like who" (Luke 6:47). Luke follows with "That one is like a" (Luke 6:48) and "But the one who hears and" (Luke 6:49).
Matthew says "who hears these words of mine and acts on them" (v. 24) while Luke, using the triple requirement, says "who comes to me, hears my words, and acts on them" (Luke 6:47). Matthew says "everyone who hears these words of mine and does not act on them" (v. 26) while Luke says "the one who hears and does not act" (Luke 6:49).
Go Away
The present text says "Then I will declare to them" (v. 23) while Luke says "But he will say" (Luke 13:27). Matthew says "I never knew you" (v. 23) while Luke says "I do not know where you come from" (Luke 13:27). Matthew says "go away from me, you evildoers" (v. 23) while Luke says "go away from me, all you evildoers!" (Luke 13:27).
House
Matthew refers to the two builders as "like a wise man" (v. 24) and "like a foolish man" (v. 26). Luke does not use these similes. Matthew begins both similes by engaging the hearer with "Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock" (v. 25). Luke says "I will show you what someone is like who ..." (Luke 6:47).
Matthew emphasizes the storm: "the rain fell," "the floods came," "the winds blew and beat on that house" (v. 25). Luke emphasizes first the man's manner of building the house: "like a man building a house," "who dug deeply," and "laid the foundation on rock" (Luke 6:48). Then Luke speaks of the flood. Matthew says "the floods came" while Luke says "when a flood arose, the river burst against that house."
Matthew says "but it did not fall, because it had been founded on rock" (v. 25) and Luke says "but could not shake it, because it had been well built" (Luke 6:48). Matthew uses "rock" twice (vv. 24 and 25).
When Matthew describes the storm's action on the house built on sand, he uses the same phrases except the winds "beat against" the house rather than "beat on" the house. (See vv. 25 and 27.) In Luke's comparison, Luke uses "the river burst against that house but could not shake it" and "the river burst against it." (See Luke 6:48 and 6:49.)
Matthew's conclusion is dramatic: "and it fell - and great was its fall!" (v. 27). Luke's rendition is more stately: "immediately it fell, and great was the ruin of that house" (Luke 6:49).
"Lord, Lord"
Both Matthew and Luke use the "Lord, Lord" phrase to spawn this parable. Luke addresses hearers directly with the second person: "Why do you call me 'Lord, Lord,' and do not do what I tell you?" (Luke 6:46), while Matthew is less personal: "Not everyone who says to me, 'Lord, Lord,' will ..." (Matthew 7:21). Luke uses, "call me" here while Matthew uses "says to me."
Matthew relates this to entering "the kingdom of heaven" (Matthew 7:21). Luke says nothing of it. Matthew is clear that "only the one who does the will of my Father in heaven" will enter the kingdom of heaven. Matthew denounces evildoers with two additional sentences.
5. Chat Room
Jarred: Integrity has to do with the squirm factor.
Pat: The squirm factor?
Jarred: Yes, how we establish with ourselves the truth that we are. If we choose, we can become attuned to that innermost self that first starts to squirm when we are not being candid with ourselves. It is easily ignored, of course, because we are ambiguous creatures who travel through a maze of choices that tempt us to deceive ourselves.
Pat: I thought that was called the God connection.
Jarred: One and the same. When we listen to this Spirit of God within us and live within its truth, we are one with God and know a sense of peace.
Pat: At the height of self--deception, we think we are invulnerable. Some risk changing the path of a whole lifetime on unprotected sex. Some smoke, drink, or use other drugs with abandon. I won't let trouble happen, some say.
Jarred: Some plant crops along a lush flood plain and risk drowning an entire livelihood. Others plant a house on the ridge of a potential mudslide. So everything is a trade--off, we say.
Craig: Others find courage to listen to the integrity of their inner self, to make needed changes in their lives and to adapt to a new reality.
Jarred: Are some folk wise by nature and others naturally foolish?
Pat: So what makes us wise? Does wisdom just slip in after a while when we have lived for several decades, after the foolishness? Some children are wise, but some octogenarians are still self--deceptive fools. How can we overcome our foolishness? It seems such a human trait, so easily catching us unaware.
Jarred: Integrity of spirit pulls us away from the strut of "Lord, Lord" to the wonderment of "Lord, who am I?" Part of being a person of integrity involves noticing - and cherishing - our moments of wisdom as well as acknowledging when we are foolish. Perfection is not a requisite of integrity. Integrity honors the truth of ourselves in such a way that it spills over into our relationships with others.
Pat: Is that what authority is then?
Jarred: At least in part. Having authority invites a merger of hearing the truth and then doing or being the truth, living from within its framework.
Pat: Look at the power of a name and using someone else's name to promote ourselves. Consider the connection of living up to a good family name or profaning it. Name--dropping may appear to enhance authority but might instead sully it.
Craig: "Lord, Lord," empty words; "Lord," full word.
Pat: How can we show others the truth that we are? How can we establish authority in a strange land when no one knows us? How can we juggle inexperience with convincing a prospective employer that we are worthy? How can we awaken trust? How can we let others know we are more than empty facade beneath the fullness of spoken words?
Jarred: Transparency. Integrity, truth, and authority are fibers of a strong, intricately woven fabric. Others will notice what you do with your authority, how you act and give credence to its truth. If you mean what you say, your integrity will show itself. Your trust of yourself will awaken another's trust.
Pat: And God? Where does God fit in here? How can we demonstrate to God the truth that we are?
Jarred: Where does the truth, integrity, and authority of God not fit in here?
