Jesus’ critique of the scribes and the Pharisees continues in today’s Gospel verses. The accusation is constant: they are hypocrites. The imagery in part remains constant: these hypocrites put on outward shows of purity, and yet their hearts are corrupt and their behaviour is corrupt. This imagery now develops. Woe unto you! For you are as painted tombs, all white and purportedly pure and true on the outside, while within the dead flesh rots […]

Jesus’ rebuke of the scribes and the Pharisees continues in today’s Gospel verses. Woe unto you – hypocrites. Jesus’ hard condemnation of the scribes and the Pharisees centres upon hypocrisy as upon clerical abuse. These two evils erode life together within the practice of the scribes and the Pharisees [ … ]

Today’s Gospel verses continue Jesus’ stinging critique of the hypocrisy of the Pharisees. Jesus condemns the Pharisees’ conduct, threatening them with punishment – ‘Woe unto you!’ – if they do not repent and mend their ways. Having over the centuries acquired a degree of power in Jerusalem, the Pharisees now abuse that power. Greedy for honour and recognition as they are, their show of great virtue is merely that, a show, while in essence they live in gross discordance with the truth of God [ … ]

In Jerusalem, Jesus teaches in the Temple and is tested by the Sadducees and the Pharisees. These are tests concerning Scripture, concerning the Law, and concerning Jesus’ identity, i.e. concerning Jesus being God the Son. Jesus’ response to the tests flows from two sources especially: from Jesus’ perfect knowledge of Scripture, and from Jesus’ true identity as God the Son incarnate. Ultimately, Jesus’ knowledge of Scripture, and freedom perfectly to interpret Scripture, flows from his true identity as God the Son [ … ]

Peter says to Jesus, in effect: ‘Look, we have left everything, and we’ve followed you. So what do we get in return? Where is the return on our risk, on our investment?’ [ … ]

The young man of today’s Gospel verses is very rich. He has followed the commandments, and yet he and Jesus both know that he is not yet perfect. In addition to what the young man already knows of the Ten Commandments, there is now the possibility of perfection, which is to follow Jesus, to release oneself from the bondsmanship of earthly possessions – to sell it all, give it all to the poor, and follow Jesus.  It is a sad tale. The rich young man goes away unhappy. If this is the condition for finding perfection by following Jesus, he cannot do it [ … ]

In listening to these Gospel verses, questions present themselves. We might ask both why the children are brought to Jesus to be blessed, and why then the disciples rebuke the people bringing the children. We try to see within this scene [ … ]

Jesus tells us that, from the beginning, a man and a woman joined in marriage would become one flesh. There is this complementarity of man and woman in sexual union. Divorce marks a falling away from God’s intentions for men and women in marriage. It is an aberration, a failure of docility before God. Jesus tells us that Moses’ command (see Deuteronomy 24:1) was because of the hardness of people’s hearts in rejecting  God’s initial ordering of male and female sexual relations. Indeed, it can be seen as a liberal command, protective of women, in that it required the husband to write out a certificate of divorce, freeing the woman rather than merely excluding and rejecting her. There is no real trap here for Jesus, as the Pharisees tempt him; God’s creation of man and woman to become one flesh in marriage remains truth [ … ]

Within the Discourse on the Church, the Discourse of the Community, Jesus speaks of the ways in which we may recall our brothers and sisters to the truth path when perhaps there has been a straying. This is to say, Jesus speaks of fraternal correction, of how Christian communities should work to sanctify others, in such a way that those who have sinned may be most readily and with dignity recalled [ … ]

Chapter 18 of Matthew’s Gospel records Jesus’ Discourse on the Church, or Discourse of the Community. This is Jesus’ teachings regarding how his Church is to be administered, how Christian communities are to conduct themselves. Jesus emphasises the humility that is necessary for Christian life, this in response to his disciples’ imperfect attitude, as they seek to know from Jesus who will be greatest in the Kingdom of heaven. This attitude, of pride and egotism, is completely contrary to life in Jesus. We are not called to try to be more important than other people, but to give ourselves in a spirit of poverty to a life of service [ … ]

Jesus’ disciples travel a long journey as they develop and grow in faith in Jesus. Their progress is halting rather than steady. The disciples make mistakes. It will not be until the events following Jesus’ death and resurrection that the disciples will gifted, especially with the descent of the Holy Spirit at Pentecost, in order to found the Church. We may find we identify with the disciples as we think of any challenges we face in our own faith [ … ]

Jesus invites us to a life of giving. Jesus declares for the Christian an end to egotism, that hoarding of self as of property which can so restrict our lives, distancing us from God and from our fellow human beings, ultimately from perfect happiness. Our happiness is to be found in the service of God, which is also the service of others. As we give our lives away in this sense, as we deny ourselves, so we grow in community as a Christian people [ … ]

You are Peter, and upon this rock I will build my Church. This is taken to be the expression by Jesus of Peter’s primacy among the Apostles. Jesus tells Peter that he is to hold the keys of heaven, and so the gift and the power to grant admittance to heaven. Peter is to be the foundation of Christ’s Church [ … ]

Jesus has withdrawn from Galilee, and from the jurisdiction of Herod Antipas, to Tyre and Sidon, Phoenician cities on the Mediterranean coast, in what is now Lebanon, there to escape persecution from Herod and the Jewish authorities, and to concentrate on training his apostles [ … ]

When Jesus returns to Nazareth, to his own country, he attends synagogue on the Saturday and teaches there, not as a leader of the synagogue but as a participant in the faith community. Nonetheless, Jesus’ teaching is different from other people’s. Jesus, we have been told, teaches with authority, and not as the scribes (Matthew 7: 29). Jesus does not merely interpret Scripture, according to scholarly tradition; rather, Jesus reworks Scripture, providing for the people a new Torah, which centres upon himself and which we may understand as Jesus himself. In this way, Jesus’ authority matches and exceeds that of Moses. Jesus is a new Moses, and then infinitely more [ … ]