Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little

 

 Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisees who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."   And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  

 

And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace." 

 

- Luke 7:36–50 

 

Yesterday we read that the disciples of St. John the Baptist reported to him concerning all these things that Jesus was doing.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.   But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet  than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you, and you did not dance; we mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children." 

 

  Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisees who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."   And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."   Of today's entire reading, the Orthodox Study Bible reports of this Pharisee that he was intrigued by Christ, which we infer from his invitation to Him.  However, the Pharisee clearly does not believe in Him, as shown by his reaction to the mercy shown by Christ.  Moreover, Jesus Himself remarks upon even the Pharisee's lack of common hospitality to Him.  The Study Bible adds that the encounter with the sinful woman in today's Gospel reading is an icon of the grace which is found only in the Church.  It cites the commentary of St. Ambrose of Milan, who states that, through her, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the Law is perfected in the Gospel."

 

 And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."   According to the Orthodox Study Bible, that a man could forgive sins was beyond the bounds of the Law as the Pharisees understood it (see Luke 5:21).  Yet Christ is not a mere man, it says, but the very Lawgiver Himself.  It cites St. Cyril of Alexandria, who asks, "Who could declare things that were above the Law, except the One who ordained the Law?"

 

Turning again to St. Ambrose of Milan, we find a beautiful commentary on today's passage.  He writes, "Blessed is one who can anoint the feet of Christ even with oil. Simon had still not anointed him, but more blessed is she who anoints with ointment. The grace of many flowers gathered into a bouquet scatters different sweetness of fragrance. Perhaps none but the church alone can produce that ointment. The church has innumerable flowers of different fragrance" (Exposition of the Gospel of Luke 6.21).   In the Divine Liturgy of St. John Chrysostom, as we prepare for Holy Communion, the priest prays, "For the precious Gifts here presented and consecrated, let us pray to the Lord.  That our God Who loves mankind, having accepted them at His holy and celestial and mystical altar as an offering of spiritual fragrance, may in return send down upon us the divine grace and the gift of the Holy Spirit, let us pray."  In the Scriptures, a spiritual fragrance is frequently united to prayer in the offering of incense.  In Psalm 141, we read, "Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice" (Psalm 141:2).  In several places, the Book of Revelation refers to this fragrance rising up as the prayers of the saints (see Revelation 5:8; 8:3-4).  St. Ambrose has an additional interesting commentary on this passage. He wrote of this woman that "she fittingly assumes the likeness of a prostitute, because Christ also took upon himself the form of a sinner" (Exposition of the Gospel of Luke 6:21); see also 2 Corinthians 5:21.  St. Ambrose was Bishop of Milan from 374 to 397 AD.  These were years of what was still the early Church; in fact, it was during his tenure as Bishop that Christianity became the official state religion of the Roman Empire.  Since that time, of course, an uncountable number of saints have glorified the Church.  But even from those first few centuries, St. Ambrose had the understanding of the holy people of God as the "innumerable flowers of different fragrance."  We have the understanding of the saints not as all alike but each as distinct.  In fact, in our faith, through holiness, the process of what is known as theosis reveals in each a unique identity in Christ.  With our Christian spiritual development, we do not become more conformed to some popular idea or flat way of being.  On the contrary, Christ will teach us to be who we truly are; we become more "ourselves" in this sense of revealing the true image in which we are created.  So we can turn to the saints, who are truly a bouquet of the innumerable flowers of different fragrance which St. Ambrose so beautifully illustrates in this image given to us.   Let us cherish our Church, and the Lord Who has come in the likeness of one of us in order to grant us this freedom, and to elevate human beings to the freedom to embody all the possibilities our Creator gives us.  That indeed includes the notoriously sinful woman who gives Christ Himself the gift of love returned to Him.  For today's story reveals that the connection between love and sinfulness is Christ's forgiveness.  St. Cyril of Alexandria writes on this same passage that Christ "came that he might forgive the debtors much and little and show mercy upon small and great, that there might be no one whatsoever who did not participate in his goodness" (Commentary on Luke, Homily 40).  As has been written, love covers a multitude of sins (1 Peter 4:8; Proverbs 10:12).  For "her sins, which are many, are forgiven, for she loved much."

 

 

 

 

 

 

Wisdom is justified by all her children

 

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  

 

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.   But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet  than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him. 

 

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not weep.'  

"For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children." 

 

- Luke 7:18-35 

 

Yesterday we read that when Jesus concluded all His sayings of the Sermon on the Plain in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving "for he loves our nation, and has built us a synagogue."  Ten Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.   When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region. 

 

  Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."  The Orthodox Study Bible comments here that St. John the Baptist was imprisoned soon after the Baptism of Jesus (Mark 1:14).  Though John had directed his disciples to follow Christ (John 1:29-31, 35-37), there were still those who remained with him.  While John's own faith was undoubtedly strengthened by the signs Christ performed, the Fathers universally see this encounter as a means John used to convince his remaining disciples that Jesus was truly the Coming One.  

 

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.   But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet  than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  The Study Bible explains that, although St. John the Baptist was the greatest prophet (as Jesus declares here), his earthly life and ministry remained in the period of the old covenant.  The new covenant so far surpasses the old that the least in the kingdom is greater than the greatest outside it.  This is not meant to imply that St. John will not be resurrected to the Kingdom; it merely teaches that his life on earth came before something far superior.  Note that Jesus here indicates that the ministry of St. John the Baptist fulfilled the prophesy found at Malachi 3:1.  Regarding the Pharisees and lawyers, the Study Bible directs us to Mark 11:27-33.  

 

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you, and you did not dance; we mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."  The Orthodox Study Bible explains Jesus' comparison here to children.  This is a reference to a children's game, which was played by dividing into two groups.  One group would mimic musicians, and then the other would refuse to respond appropriately to the type of music being played -- either festive songs for dance, or those for lamentation.  The Study Bible comments that the Pharisees were so rigid in their religion that they were not able to respond and engage the world around them.  So, therefore, they rejected John as being too mournful and ascetic, while they condemned Christ as being too merciful and joyous.  But, in spite of both being rejected by the Pharisees, John and Christ are justified, not by the opinions of other people, but by their children.  That is, by those who would come to believe and be faithful.  

 

There are aspects of today's reading that suggest elements touched upon in Jesus' Sermon on the Plain (Luke 6:20-49).   In particular, we're put in mind of Christ's teaching that a tree is known by its fruit (Luke 6:43-45).  This is an important teaching that will be repeated throughout the Gospels, and indeed, even in the Epistles and Revelation, which together form the entire New Testament.  That theme is the concern with distinguishing the false from the true, a particularly difficult problem when one considers that, indeed, the false will mimic the true, and often appear to be entirely in keeping with what is genuine.  Moreover, that need for understanding is given to us in the complexity in today's reading involving the differences between Jesus and St. John the Baptist and their respective ministries.  As Jesus says Himself,  in making His critique regarding the bad judgment of "the men of this generation," "They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you, and you did not dance; we mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'"  Jesus Himself acknowledges the differences in appearance of St. John the Baptist's ministry and His own:  John was particularly ascetic, following strict rules of the spiritual discipline associated with the Nazirites.  On the other hand, Jesus was known to eat dinner at the homes of tax collectors, and wine was a part of His fellowship at meals, which we can read repeatedly in the Gospels.  As Jesus said Himself, His disciples would fast when He was gone, but wine is for the wedding feast, and the Bridegroom (Himself) was with them.  Judging purely by appearances, without spiritual insight or discernment, one could easily miss that John was preparing the way for the ministry of Jesus.  But what the Lord tells us, in fact, is that each is justified by their children, meaning, according to the Study Bible, those who would follow in faith justify the wisdom common to both.  In this sense, "children" are like the fruits of the tree that teach us whether the tree is bad or good, and so the teachings of Christ have this common thread of understanding.  Moreover, in this light we should consider Christ's parable of the wheat and the weeds (Matthew 13:24-30).  In the parable, those weeds (called "tares") closely resemble wheat, but they are inedible, difficult to digest.  They are not good for human consumption.  So it is with heresies, which, in the history of the Church, have been seen to be symbolized in that parable.  For often, heresies resemble truth in one aspect or another, but they are false and mislead human beings; in this sense, they are not fit for our consumption.  So, therefore the Church has practiced its discernment through Councils convened specifically to identify such heresies.  Returning to the context of Christ's teaching on the fruits of the tree, in the Sermon on the Mount Jesus has added the image of wolves in sheep's clothing to describe false prophets who lead people astray, those who come claiming to follow Christ but who do not really care for His flock (Matthew 7:15).  So, repeatedly, we are called to discernment, to distinguish the counterfeit from what is genuine.  The Pharisees and other religious leaders often show themselves and their own hypocrisy, which goes hand in hand with their own poor leadership, as well as their lack of true discernment.  For in their rush to condemn others, they themselves misjudge; as they look for something by which they can accuse, they repeatedly make false accusations.  Here Jesus suggests they do so for both St. John the Baptist and Himself.  So let us take Christ's warnings seriously, and consider in our own times how desperately we, also, need to learn to distinguish God's truth from misleading imitation.  Our own vigilance and watchfulness is required of us just as much as it ever was, for this was part of the instruction He has left to us.  In a modern age of communications and constant new innovations for imitation, perhaps we need to practice Christ's means of discernment more than ever.  In this context, His commands remain to serve us well, focusing on our own spiritual growth and correction, our prayers, our humility, our capacity for the love of God and God's truth.  In and out of the Church, we need ears to hear and eyes to see, the discipleship He teaches as did the saints and faithful who followed.  Let us be attentive.

But say the word, and my servant will be healed

 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  

 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.   When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region. 

 

- Luke 7:1-17 

 

Yesterday we read that, in concluding His Sermon on the Plain, Jesus spoke a parable to the disciples:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.   The Orthodox Study Bible comments that, this centurion, a Roman Gentile, is unusual in his devotion to the Jews.  His characteristics, it says, are notable.  First of all, there is his compassion for his servant, who was dear to him.  Then also he has a love for God and God's people, as the elders tell Jesus.  Although a Roman military commander, he has humility ("Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You").  Finally, he also has a great faith, as Jesus Himself testifies:  "I say to you, I have not found such great faith, not even in Israel!"

 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.   When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  According to the Orthodox Study Bible, this is one of three resurrections performed by Christ as recorded in the Gospels (see also Luke 8:41-56; John 11:1-44).  They confirm the promise which was given to the prophet Ezekiel, that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  The Study Bible adds that many people have exercised authority over the living, but only the Son of God "has power over both the living and the dead" (as the Orthodox funeral service proclaims).  Notably, while Christ has power through His word alone (John 11:43), here He also touched the coffin, showing that His very body is life-giving.  Furthermore, according to St. Ambrose of Milan, this event prefigures Christ's own Resurrection.  As Mary would weep for Jesus at the Cross, yet her tears would be turned to joy by the Resurrection, here a widow's only son is raised from the dead, putting an end to her weeping.  

 

The first thing we may observe about today's reading (as does my Study Bible) is the splendid character of the centurion.   A centurion was a Roman military officer who commanded a "century" (one hundred) of men.  They were the 'backbone' of the Roman Army, comparable to a modern captain or senior non-commissioned officer.  So this man's work was discipline; he was one who commanded and above all kept order within the ranks of the military.  But let us look more closely at his character.  As the Study Bible says,  he has compassion on his own servant, he loves the Jewish nation and has even built  a synagogue in Capernaum.  His humility is so remarkable that, although Jesus has no standing in the social hierarchy, with the exception of His by-now well-known teaching and healing, the centurion treats Jesus with the greatest respect.  He claims to be unworthy for Christ to set foot beneath his roof.  Moreover, he already recognizes the authority of Christ, for he compares Jesus to an officer who commands men beneath him, giving orders and using power.  This is something remarkable.  Perhaps we might say that, interestingly enough, it is the centurion's very life and experience that has shaped his capacity to recognize what he sees in Jesus that even Christ's fellow Jews do not see.  For, as he says through the friends whom he sends to Jesus, he is one who is placed under authority; he knows how to command, and he is also commanded, and he recognizes this quality clearly in Jesus Christ.  In a hierarchy such as his within the army, humility serves a soldier well, and compassion can also serve a commander in motivating the men who serve under him.  So, in today's reading, we are given a great lesson and a great insight, and perhaps a prefiguring of the Gentiles who would come to Christ.  We know in the Church that a great many of the early martyrs and saints of the Church were actually soldiers; their martyrdom came about for refusing to participate in worship that conflicted with their faith.  Saints such as St. George, St. Demetrios, St. Alexander, and in the Greek Orthodox tradition, St. Phanourios, remain ever-present reminders among the faithful that so many come from the ranks of the military.  In fact, it is Cornelius the Centurion who is regarded in the Church as the first Gentile convert to Christianity (see Acts 10:1-8).  In our own modern age, so many centuries after Christ's time in His earthly ministry, we can take heart in understanding that our own modern experiences may even prepare us -- similarly to the centurion -- for His gospel.  At this time in our world, first of all, we can trace the evolution of cultural and political concepts that have at their root inspiration from the teachings of Christ, as documented in the book Dominion by historian Tom Holland.  Moreover, we are capable of seeing the results of societies and cultures that rejected this historical foundation and sought differing political solutions to social problems.  From the far right, to the far left, including Nazism (which invented its own "blood and soil" type religion), to communism in many different forms, we may at this stage of history observe the outcomes to these institutions within whole societies and their subsequent failure.  We can look around in our world and observe the blessings of representative systems as compared with others where more oppressive regimes rule and simply consider how the cultural adaptation to the teachings of Christ (or not) figures in subsequent evolution.  Should we consider this all simply a relic of the past, all we have to do is look around, for the dynamic power of the gospel message is still in struggle and even conflict in places around the world, particularly among people who cherish a hope for a life of dignity, integrity, and like the centurion, one of compassion, even particularly among the humble.  Let us see in the centurion the reality of the dynamic power of Christ, and how His authority is at work deep within us, and even in unexpected places, for people to continue anew to discover for themselves.  Perhaps we should add that it is also observable that when we seek to divorce the spiritual reality of the gospel message from its cultural or social message, we find ourselves in abstractions that don't really work all that well.  The power of His authority is at work in a dynamic that we dare not separate into simply intellectual theories and systems of code for conduct, divorced from the cosmic reality of Christ.  We always come back to Him for the fullness of the gospel, just as the centurion understood.   

 

But why do you call Me "Lord, Lord," and not do the things which I say?

 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  

 

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  

 

"But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

- Luke 6:39-49 

 

 On Saturday, we continued reading Jesus' Sermon on the Plain.  He taught, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, for you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.   Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."

 

  And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye."  The Orthodox Study Bible comments that Christ does not judge anyone (John 8:15; 12:47).  So, therefore, St. Cyril of Alexandria comments, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."  According to St. Cyril, this is meant to teach us to focus on our own holiness and spiritual journey, correcting our own flaws rather than diverting our attention to others and ignoring our own spiritual state (Sermon XXXIII).  After all, he writes, it is Christ to whom we turn, who heals and corrects.

 

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  This teaching about the kinds of fruits which are borne from a tree revealing the essential state of the tree occurs in several places (see also Matthew 7:15-20; 12:33-35).  Moreover, in his preaching in anticipation of Christ, St. John the Baptist also introduces this imagery (see Matthew 3:7-10; Luke 3:7-9).  St. Cyril points out here that Christ teaches a way of discernment, even as He teaches us to "judge not."  For by what people do may be seen the reality of the spiritual life.  This is not judging by appearance, but by what people actually do that reveals themselves.

 

 "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."  My study Bible comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, nor on faith alone, but on doing the things spoken by Christ (see James 2:24).  

 

 Looking at these verses of Christ's Sermon on the Plain, we are reminded once again of His consistent plea that we pay attention to what we do.  He asks us for deeds.  St. Cyril observes that Jesus' exhortations repeatedly suggest working for something, laboring toward something.  The saint points out the passage in which Jesus tells us, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it" (Matthew 7:13-14; part of His teachings in the Sermon on the Mount).  This teaching suggests great effort, a difficult way, meaning that we have to work at something. Jesus says to His disciples in today's reading, "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like . . .."  Again, St. Cyril writes of this distinction between simply hearing the Lord's sayings, and hearing them and doing them.  It is in both hearing and doing that we build a house upon a solid foundation that can't be shaken by storms.  But in simply hearing and not doing, we have no stability.  It's in the doing that we build a bedrock deeply within ourselves on which we can solidly remain despite the many things that come in life that will oppose Christ's way and seek to shake us off of it.  Passions and temptations can be resisted and endured securely with the kind of strength this builds up.  If we only hear the words, but fail to actually follow through, we can be easily shaken by all kinds of things that pass through us -- and carried away by them.  In the long history of the Church, the monastic way of life has been called asceticism.  This word comes from the Greek for "exercise" or "training," and those who so engage are historically called "spiritual athletes."  Even St. Paul lays the ground for this understanding when he speaks of faithfulness as having fought the "good fight" and finishing his "race" (2 Timothy 4:7; see also 1 Timothy 1:18; 6:12).  So what does Christ teach that we really need to do?  To what things does your mind turn when you consider your own faith and mission in obedience to Christ?  What have we neglected while focusing on others?  Let us tend to the ignored plank in our own eye, and tend to the business to which Christ calls us now (John 21:20-22).

 

 

 

 

Love your enemies

 

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, for you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.   

 

"Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.   Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."

 

- Luke 6:27–38 

 

Yesterday we read that it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.   And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.  Then He lifted up His eyes toward His disciples, and said: "Blessed are you poor, for yours is the kingdom of God.  Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake. Rejoice in that day and leap for joy!  For indeed your reward is great in heaven, for in like manner their fathers did to the prophets."  "But woe to you who are rich, for you have received your consolation. Woe to you who are full, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for so did their fathers to the false prophets."  

 

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, for you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful." Many patristic commentators see this passage in light of the persecutions for which Jesus is preparing the disciples, and the hostility to the Church that would be found in the world.  In all of these actions, what is called for is patience, dispassion, and forbearance.  St. Ambrose, for example, points out that Christ Himself forgave those who were slandering Him from the Cross, and also the example of the first martyr, St. Stephen, who prayed that God not hold the sin against his persecutors.   St. Cyril of Alexandria speaks of the mercy of God, shown so splendidly in Christ, and how we are to imitate that mercy.  Indeed, in the teachings of Christ regarding judgment (especially in the parable of judgment found in Matthew 25:31-46), the true measure of people in Christ's judgment is our capacity for expressing compassion, which is a true hallmark and characteristic of Christ Himself.  Here Christ speaks of the mercy of God the Father, whose mercy also extends to those who show mercy.  For when we are injured in any way, we as Christians come to rely on God for help and recompense.

 

 "Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.   Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."  My study Bible states that mercy precludes human judgment.  Good measure, pressed down, shaken together, and running over are descriptions of how an honest and generous merchant would measure bulk goods.  For example, flour pressed down gives a much more generous cup than flour which is fluffed up with air.  My study Bible adds that the blessings God intends to put into our hearts are more generous than we can possibly contain, yet this also depends on the spirit in which we ourselves give and forgive.  

 

St. Augustine puts the practice of mercy advocated by Jesus into the context of our own spiritual growth, our capacity to grasp the things of God that God desires for us.  He writes, "The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: 'Forgive, and you shall be forgiven; give, and it shall be given to you.' This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God" (Letter 171A).  In a world in which justice was seen as a restoration of what is lost, or an equal retribution for sins committed, Jesus' words sound entirely alien.  He introduces a way of life for the disciples that is dependent not upon the world and worldly justice, but upon the justice, mercy, and generosity of God.  As so many of the Church Fathers comment, He is preparing them for the hostility they will find as apostles in a harsh world in which they will face persecution for the message of the gospel they carry.  But in our own time, we can also understand St. Augustine's words about the cleansing of the heart.  To learn patience, forbearance, and discipline is no small mean thing, and neither is the practice of mercy that is asked of us, after all, in imitation of God.  There are many circumstances in which one may be counseled to keep still, to bear a little shame or even injustice, for a higher goal, a greater good, including a growing closeness to God.  In these teachings one must keep the perspective that ultimately the greatest bestowal of good comes from God alone.  We don't know what harvest of virtue and even joy we may reap from the kind of detachment and dispassion that Christ counsels here.  To show mercy is at times an experience of the greatest exaltation, something that surpasses our calculations, for we also can help to bestow blessings on those who have in some way been harmed or shortchanged in life.  Our own patience and forbearance can be a good learning curve for greater goals in life than immediate satisfaction or the acting out of vengeance or passion.  Let us keep in mind that when Jesus teaches us to "Judge not," He is not suggesting that we give up our discernment.  In fact, the message here is quite the contrary; Jesus counsels us how to develop greater discernment and spiritual perception through such teachings and the development of the virtues we've discussed.  We're to remember there is more to life than material outcomes and immediate gratification.  Jesus' teachings give us a foundation through which to develop the discernment necessary even for the Church which the disciples would go on to establish.  We're not to practice hypocritical judgments and overlook our own flaws, but we do seek to develop the compassion and perspective necessary for healing in an imperfect world in which righteousness may involve struggle, and even overcoming hardship, even to understand necessary correction (which Jesus advocates in Matthew 18:15-17), as well as forgiveness.  Jesus' teachings prepare us for something greater than material focus alone.  Rather we're being asked to be shaped to carry the kingdom of God with us and within us (Luke 17:20-21).  Let us be grateful for the gracious life of the Kingdom He offers to us.

 

 

 

 

Blessed are you poor, for yours is the kingdom of God

 

 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor. 

 

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all. 

 

 Then He lifted up His eyes toward His disciples, and said:

"Blessed are you poor,

For yours is the kingdom of God.

Blessed are you who hunger now,

For you shall be filled.

Blessed are you who weep now,

For you shall laugh. 

Blessed are you when men hate you,

 And when they exclude you,

And revile you, and cast out your name as evil,

For the Son of Man's sake.

Rejoice in that day and leap for joy!

For indeed your reward is great in heaven,

For in like manner their fathers did to the prophets.

 

"But woe to you who are rich,

For you have received your consolation.

Woe to you who are full,

For you shall hunger.

Woe to you who laugh now,

For you shall mourn and weep.

Woe to you when all men speak well of you,

For so did their fathers to the false prophets." 

 

- Luke 6:12-26 

 

Yesterday we read that it happened on the second Sabbath after the first (meaning a feast day that occurred after the Sabbath day) that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus. 

 

  Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.   The Orthodox Study Bible comments that Jesus, being the Son of God, does not pray as if to obtain grace or revelation from the Father.  As Son of Man, He prays as the Advocate for humanity (as stated by St. Ambrose of Milan; see 1 John 2:1).  Here Jesus spends all night in prayer before He chooses the twelve apostles.  According to Theophylact, this teaches us that before choosing a candidate for any spiritual ministry, we should pray that God will reveal to us the one suited for the task.  

 

And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.  My study Bible explains that disciples and apostles are often used interchangeably for the twelve.  Disciple means "learner" in the Greek, and apostle means "one sent out."  We note that their names are not the same in all lists, as many people had more than one name.  Here, as in St. Matthew's Gospel (Matthew 10:1-4), the names are given in pairs, which suggests who may have traveled together on their first missionary journey, as St. Mark writes that they were sent out two by two (Mark 6:7).   

 

 And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.  As we are told that Jesus stood on a level place, His sermon that follows these verses is called the Sermon on the Plain.  We first note that His ministry has grown so in terms of public interest that people have now come from everywhere to hear Him, even a great multitude from all over Israel (including from Judea and Jerusalem), and even from the Gentile territory of Tyre and Sidon.  This despite the fact that up until now His ministry has been focused upon Galilee.  The whole multitude seeks to touch Him, for power went out from Him and healed them all.   As we begin to read the Sermon on the Plain that follows, let us keep in mind that it is similar in content to the Sermon on the Mount (Matthew 5 - 7), although not as extensive.  My study Bible comments that Jesus repeated many of His teachings over a period of three years (as understood from the three Passover festivals reported in St. John's Gospel).  Let us note also that Jesus comes from prayer on the mountain in communion and prayer with the Father, to this "level place."  From the imagery we are given the understanding of Christ's condescension to the world; the choosing of the disciples means they are the ones who will be sent out into the whole world with the gospel message that follows.

 

 Then He lifted up His eyes toward His disciples, and said: "Blessed are you poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake. Rejoice in that day and leap for joy!  For indeed your reward is great in heaven, for in like manner their fathers did to the prophets."  As noted above, these first verses of the Sermon on the Plain bear a great resemblance to the Sermon on the Mount.   Jesus' language reflects ultimate realities behind what we experience in life, and this in particular is directed toward His disciples.  My study Bible comments that blessed in this context indicates heavenly, spiritual exaltation, rather than earthly happiness or prosperity.  In Hebrew, it says, "poor" means both the materially poor, and also the faithful among God's people.  The poor in spirit (Matthew 5:3) are those who have the heart of the poor, with the same attitude as the poor, and are totally dependent upon God.  Those who hunger desire righteousness (Matthew 5:6); they shall be filled with the presence of God and God's Kingdom.  Those who weep are similar to those who mourn in the Sermon on the Mount (Matthew 5:4).  They sorrow over the sufferings of this life, the sufferings of others, the state of the world, and also their own sins.  But they will laugh with joy over the presence of God.  Those who are hated, excluded, reviled, and slandered for the Son of Man's sake are those who suffer for the Kingdom.  My study Bible comments that those who suffer persecution for Christ walk the road of the prophets, saints, and martyrs (Matthew 5:11-12).

 

 "But woe to you who are rich, for you have received your consolation. Woe to you who are full, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for so did their fathers to the false prophets."  Here St. Luke reports four "woes" which are not found in the Sermon on the Mount of St. Matthew's Gospel.  Woe, according to my study Bible, is an indication not simply of sorrow, but rather of unspeakable destruction (Isaiah 5:18-24; Amos 5:18; Revelation 12:12).  According to St. Cyril of Alexandria, those who live only for the worldly comforts listed here are liable to the "utmost misery"; however, they find hope when they sacrifice their earthly blessings in showing mercy to others.  St. Cyril points to the story of the Rich Man and Lazarus, in which the wealthy man could have found salvation through mercy to Lazarus (see Luke 16:19-31). (Commentary on Luke, Sermon 29.)

 

In this beginning of the Sermon on the Plain we have an interesting phenomenon, for it can't be simply categorized.  It has elements of prophetic literature as well as apocalyptic Scripture, in its messages of comfort amidst turmoil and persecution, and also the "woes" that await those who now enjoy the spoils of life in a worldly sense.  But both the Sermon on the Plain and the Sermon on the Mount differ from apocalyptic and prophetic literature in the sense of the unique quality that this is God speaking directly to the people, and not through an apocalyptic vision or a word given to a prophet.  Jesus as Son of Man is God Incarnate, and descends from the mountain where He has spent all night in prayer with the Father in order to directly give us the word Himself.  And yet there are qualities of both apocalyptic vision of the realities behind the world we see and experience, as well as the prophetic word of ultimate comfort, resolution, and justice in what He expresses to us here.   Perhaps this is because as Son of Man, He is the only One who can do so.  While God's word always remains God's word (such as that given to Moses or the other prophets), Jesus is Himself the Word, incarnate in human flesh (John 1:1-14).  Indeed, we may consider that this forms one of the purposes of the Incarnation itself; as Jesus has said, "He who has seen Me has seen the Father" (John 14:9).  The apocalyptic qualities of the Sermon on the Plain, however, stand out boldly in these first verses, for they are addressed to an audience of disciples who will soon be under persecution.  This is a reassurance that, ultimately, God and God's justice will prevail.  Moreover, like the prophets of old, and even in the courage of the Psalms (see, for example, Psalm 60:4), there is encouragement for the faith in which we take refuge at all times.  Jesus' teachings in the Beatitudes are often used, in a modern cultural context, as a social teaching, telling us of the ways in which we should conduct ourselves in the world, even in a moralistic sense.  But there is so much more here than simply a social teaching.  Let us take Jesus in His fullness, and understand the refuge and power He offers us.  

 

 

 

Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?

 

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And his disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."

 

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus. 

 

- Luke 6:1-11 

 

Yesterday we read that Jesus went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."  So he left all, rose up, and followed Him.  Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."  Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.'"

 

  Now it happened on the second Sabbath after the first that He went through the grainfields.  And his disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  The Orthodox Study Bible describes the term second Sabbath after the first as indicating a Jewish feast which immediately followed the normal Sabbath, because a feast was also known as a Sabbath.  It says that, according to St. Ambrose, the term "second Sabbath" serves as an image of the new covenant and the eternal resurrection:  the first Sabbath is an indication of the Law, while the second Sabbath indicates the gospel that follows it.  Under the new covenant, that food which was at one time not lawful for anyone but the priests to eat is now freely given to all by the Lord of the Sabbath.  This was prefigured by David when he gave the showbread . . . to those with him.

 

 Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.  My study Bible comments that, according to certain traditions that the scribes and Pharisees had built up around the Law, healing was considered work, and so therefore was not permissible on the Sabbath.  These men believed that they served God in zealously keeping such peripheral traditions, but their legalism made them insensitive to God's mercy.  In Biblical or theological language, this insensitivity is directly related to hardness of heart.  Such zealotry is clear to see in their rage; they are eager to find what they might do to Jesus for healing on the Sabbath, but apparently the man's restored hand is of less significance.  

 

 When the second part of today's reading opens, we notice that the scribes and Pharisees are already watching Christ closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  So the text lets us know that they are already trying to find an accusation against Christ at this point.  In one sense, it teaches us that when we go looking for something in particular, we will usually be able to find it.  But they're not looking at the much bigger picture that is truly here.  They are missing the most important moment in the spiritual history of Israel and of the world, that the long-awaited Messiah is in their presence.  We might say, they are missing the presence of the kingdom of God in their midst, even though in Christ's healing of this man -- and His assorted other miracles He's already performed -- it is there in plain sight.  Of course, the much bigger picture they miss is the presence of God, of holiness and divinity at work before them.  This is consistent with Jesus' criticism of them.  In Matthew 15:8-9, Jesus quotes from the prophet Isaiah to describe them.  He says, "These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me and in vain they worship Me, teaching as doctrines the commandments of men," quoting from Isaiah 29:13.  What that teaches us now, today, is that we also need to be certain that our own center is not on a point of legalism or simply particular litmus tests; if our focus is not on God, then we are truly missing the bigger picture.  For it is only there in which we have a chance to see and to learn the things that are beyond what we already know and understand.  For God is always beyond our limits and expectations.  God is not defined strictly by our attention, except in the sense that we limit ourselves thereby to a lesser reality.  Just as Jesus has recently given us the parable of the wineskins (see yesterday's reading, above), so we need to be at least prepared to expand and grow in our spiritual understanding, for God is not finite and cannot be limited.  In their accusatory behavior, these religious authorities are limiting themselves, and in so doing, they limit so much more as well, for they are supposed to be the shepherds of the people.  There is a parable here for us about our own lives, and it has remained true for all the time that has passed between Christ's Incarnation and ourselves today, and that is Christ's emphasis on our own watchfulness and preparedness, our mindfulness of the things we are supposed to be about (Revelation 16:15).  We can very easily fall into the same type of trap, and miss the forest for the trees.  As He said of the Pharisees and scribes, they "strain out a gnat and swallow a camel" (Matthew 23:24).  They are truly "blind guides," as He said in the same verse.  Let us keep His commands and remain among His faithful and wise servants (Matthew 24:45-51).