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).  

 

And no one, having drunk old wine, immediately desires new; for he says, "The old is better"

 

 After these things He 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.'"

 

- Luke 5:27-39 

 

Yesterday we read that it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  

 

 After these things He 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. According to the Orthodox Study Bible, here Levi (whom we also know as St. Matthew the Evangelist) answers Christ's call, "Follow Me."  He leaves his occupation to become a disciple.  From the beginning of His ministry, my study Bible says, Christ has been a friend of tax collectors and sinners, which is one of the Pharisees' complaints against Him in today's reading.  Levi was perhaps one of the tax collectors who had been prepared for Christ by St. John the Baptist (Luke 3:12).  Just like the fishermen, Simon (Peter), James and John in Monday's reading, in today's text Levi left all to become a dedicated disciple.  

 

 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."  According to my study Bible, this feast is an expression of St. Matthew (Levi)'s joy and gratitude.  It says the guest register is a stirring demonstration of the fruit of Christ's love and forgiveness. 

 

 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."  My study Bible notes here that Christ's earthly life is a tie of joyous blessings.  But there will come a time when His followers will practice the fast.  

 

 "And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.'" This saying occurs only in St. Luke's account, my study Bible says.  It illustrates several things.  First there is the difficulty with which the Jews would accept the new covenant (played out among early Christian believers; see also Acts 21:15–26, from today's lectionary).  It illustrates also the inner resistance a person faces in turning from a sinful way of life.  Finally, it is an image of the general stubbornness of the human heart.  

 

 Today's reading highlights elements of transition from the Old Covenant to the New, which also played out in yesterday's reading about the paralytic and Christ's healing (see above).  In our commentary yesterday we discussed at length the transition from a legalistic framework for understanding sin to the mercy-based covenant offered by Christ.  Human beings seem to have a natural tendency to gravitate toward legalism; perhaps it's easier for our ways of thinking to have fixed rules with fixed punishments and requirements.  But Christ is offering a deeper reality, and doing so while still respecting that sin is something out of the bounds of what God wants and accepts from us and for us.  The tax collectors feasting with Christ are not there because He is tolerant of sin.  They are there because, having found mercy and release from sin, this feast is symbolic of the eventual wedding feast of Christ and His Bride, the Church; that is, the body of believers.  Just as He indicates here, the Bridegroom is with them, and so it is a time of joy for those finding their way to Him.  He offers freedom from sin, His way of salvation.  It is not an embrace of sinning.  Clearly it is something shocking to the Pharisees, and difficult for them to comprehend, for their way of thinking is legalistic.  For them there are particular rituals necessary to expiate or atone for sin, but only God can forgive, and they do not as yet accept Christ as Messiah or divine.  But God's love is not meant to keep us in the stuck place of sin nor to indulge us in it.  God's love is just that, love.  It is the perfect love of the Father that offers us guidance, a way forward, which is a way for us out of sin.  Of course, love requires a voluntary participation, a cooperation and response, and that is up to us.  God does not compel love, just as we cannot compel love.  But the invitation is there; and so we must learn to grow in it, like the expanding "new" wineskins, and grow used to the new wine.  This is what is asked of these tax collectors who've become disciples, and so it is also asked of us who call ourselves believers and followers of Christ.

 

 

Which is easier, to say, "Your sins are forgiven you," or to say, "Rise up and walk"?

 

 And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.

 

 Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  

 

- Luke 5:12-26 

 

Yesterday we read that, so it was, as the multitude pressed about Him to hear the word of God, that Jesus stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And he sat down and taught the multitudes from the boat.  When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

 And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.   The Orthodox Study Bible explains that leprosy was one of the most dreaded diseases of the time.  It brought great physical suffering and brought with it total banishment and isolation from society.   It is also a symbol of our sin.  Notice how Christ touched him, which would have made Him ceremonially unclean under the Mosaic Law.  However, Christ touches to heal and cleanse.  To the clean, nothing is unclean (see Titus 1:15). 

 

And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."   It was necessary to receive a certificate from a priest in order to rejoin community.  But my study Bible points out that, according to St. Cyril of Alexandria, Christ gives this command in order to convince the priests by a tangible miracle that He is superior to Moses.  The priests hold Moses to be greater than Christ, and yet Christ heals this leper immediately and with His own divine authority.  However, when Miriam, the sister of Moses, was struck with leprosy, Moses had to seek mercy from above, and still she was only healed after seven days (Numbers 12:10-15).  

 

However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  Here we observe Jesus' careful structuring of the process of His ministry.  He remains cautious about His growing notoriety, for a number of reasons, including the scrutiny of the religious leaders which follows in the next verses in our reading for today.  But notice also, as is reported throughout the Gospels, Jesus often withdrew into the wilderness, for prayer and communion with the Father, necessary for guidance as His ministry unfolds.

 

  Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"    My study Bible comments that here, in this healing of the paralyzed man, we are shown that faith is an indispensable condition for salvation.  We observe that faith is collective as well as personal, for the faith of this paralytic's friends helped in his healing.  In this story can be seen three signs of Christ's divinity.  First, He knows the secrets of hearts (see 1 Samuel 16:7; 2 Chronicles 6:30).  Additionally, Christ forgives sin, which, as the scribes and Pharisees correctly say, is a power which belongs to God alone.  Finally, Jesus heals by the power of His word.  

 

 The scribes and Pharisees ask, "Who can forgive sins but God alone?"  These men represent the scripture experts of their time; their great expertise was in identifying the commandments in Scripture.  The Pharisees and scribes are those of whom Jesus taught His disciples, "The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do" (Matthew 23:1-3).  They are correct in their observation that only God can forgive sins.  Perhaps in the case of Jesus, and the orientation of the Gospel text, we should say that only God can heal sins.  For this is what Jesus does by healing the paralytic and connecting the two.  In the understanding of the Church, sin is considered to be a type of paralysis, for it can be a way in which we are stuck.  A repeated sin drags us down, makes us ill, keeps our soul from healing, and we cannot go forward in God's grace.  This frames the Church as a hospital, an important theological foundation for our understanding and acceptance of salvation.  In Jesus' question, "Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?" we are given the framework that teaches us that forgiveness of sin and healing are one and the same; they go hand in hand, and both come through the grace of God.  Human beings do not stand still; we are time-based creatures, and therefore any form of paralysis is not simply being stuck in one place, but something that does not allow us to go forward into the positive changes that are possible through time.  This kind of paralysis is progressive; as it continues it saps our strength and distorts perspective.  In effect, it harms our ability to cooperate with grace.  What is very important in this understanding is that Christ conveys sin not as a simple legal matter, but really as a question of healing and wholeness of the person.  That is, the healing of body, soul, and spirit must be considered in a holistic way.  Grace does not work simply with laws and legal thinking; mercy is the balm of grace.  It is in this holistic sense of the person that Christ first forgives the man's sins, and then heals his body, for the soul's paralysis may shape an eternity.  For the Pharisees and scribes, the legalistic understanding of sin is inhibiting their perception of the grace that is coming through Christ; but, of course, it must first be understood that Christ is divine in order to accept this.  In Him, we receive sacraments of mercy and help, rather than a legal formula for sin and correction or punishment.  Let us be grateful for God's love and grace, and the mercy and healing that come through Christ for us.

 

 

Launch out into the deep and let down your nets for a catch

 

 So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And he sat down and taught the multitudes from the boat.  When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  

 

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

- Luke 5:1-11 

 

On Saturday, we read that, after casting out a demon as He taught on the Sabbath in the synagogue at Capernaum, Jesus arose from there and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them. When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.  Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."   And He was preaching in the synagogues of Galilee. 

 

 So it was, as the multitude pressed about Him to hear the word of God, that he stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.   The Lake of Gennesaret is another name for the Sea of Galilee.  According to the Orthodox Study Bible, it is about 13 miles long and 7 miles wide.  

 

   Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And he sat down and taught the multitudes from the boat.  Sitting was the traditional position for a teacher, for authority was frequently conveyed through a throne or seat.  According to my study Bible, some early Christian preachers (such as St. John Chrysostom) sat while the people stood.  For another example, see Matthew 5:1, where Jesus begins preaching the Sermon on the Mount in the seated position.  

 

 When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  Jesus commands Simon (St. Peter), "Launch out into the deep . . ."  My study Bible cites St. Ambrose of Milan, who sees the spiritual meaning of this command as an invitation to give one's life over to the deep mystery of the knowledge of the Son of God.  

 

 But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.   Let us first note Simon's response to Jesus' command; his human mind uses his rational sense and experience in which it is doubtful they will catch more.  But he is nonetheless obedient to Christ's word.  My study Bible comments here that the Lord draws people to Himself by things that are familiar to them.  It cites the example of the Magi drawn by a star (Matthew 2:2), and tax collectors would be drawn by a tax collector (Luke 5:29), so here Jesus draws the fishermen with fish (see 1 Corinthians 9:18-23).  

 

 When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.   My study Bible comments that St. Peter's cry in the face of divine power is not a rejection of Jesus (contrast this with Luke 8:37).  Rather, this teaches us that, when suddenly cast in the light of Christ, holy people like St. Peter become keenly aware of their own unworthiness (compare Isaiah 6:5; Revelation 1:17).  

 

 And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.  This great catch of fish is described by my study Bible as an image of the apostles bringing humankind to the knowledge of Jesus Christ.  Moreover, it fulfills the prophecy of Jeremiah 16:16.  It cites the Orthodox festal hymn of Pentecost, in which it is sung, "Through your fishermen, You drew the world into Your net."

 

 In today's reading, Jesus tells St. Peter, "Launch out into the deep and let down your nets for a catch."  As noted above, St. Ambrose of Milan comments that this command is an invitation to give one's life over to the deep knowledge of the mystery of the Son of God.  Let us bear in mind that given our previous reading in which we were told that Jesus went to St. Peter's home (and healed his mother-in-law), we know that these men were already followers of Christ.  But in today's reading, they are invited more 'deeply' to participate in His ministry.  When we are told that they forsook all and followed Him, this is understood that they have now committed full-time as disciples and participants in His ministry.   They will live with Him and learn from Him.  It also sets down a pattern, in which Jesus uses St. Peter as leader and even as spokesperson on behalf of all the disciples ("Depart from me, for I am a sinful man, O Lord!").   Of course, today's reading sets down a pattern as well for all of us, in the sense that we are always invited to participate more deeply in the mystery of Christ, and to grow in our knowledge of Him.  For this is His way (meaning path or road); it is a lifelong journey.  Just like the disciples, our faith must grow and we grow in it.  The word Gennesaret is an interesting one to explore, for while some aspects of meaning are debated, there is a general consensus that it can be understood as "garden of riches" or "princely garden."  Moreover, it indicates that this particular region of the Sea of Galilee, and the plain adjacent to it, were extremely fertile fishing and agricultural areas.  So the poetic symbolism of the Gospel remains both in this name (such as "princely garden"), indicating the abundance of the Lord's goodness, as well as the great "catch" or harvest possible to this ministry and through their discipleship.  Through the good things of God, we also may be drawn to Christ (as my study Bible indicates above).  It is a very common thing to see the beauty of life and our natural world and feel an uplifting of our hearts toward God.  For such beauty and majesty as are found there also give us a sense of awe at something we cannot create, but is given to us instead to steward.  In the abundance of fish we see the abundance of the followers of Christ that would come through His ministry, and the disciples He now calls.  Fish, of course, have long stood for what is uncountable, even unlimited, and in the horizon of the Church, this remains true.  We know, also, that the image of a fish would serve as a symbol for the early followers of Christ.  The classical Greek word for fish was ιχθυς/ixthys.  These letters ΙΧΘΥΣ formed an acronym for "Jesus Christ, Son of God, Savior"  (Ἰησοῦς Χρῑστός Θεοῦ Υἱός Σωτήρ).  The Church still fishes for men; that is, for human beings.  As St. Ambrose indicates, we are all invited through Christ into the infinitude of the mystery of God.   Just as Jesus would teach that faith as a mustard seed grows great things, so it all begins from this finite and limited scene on the shores of the Sea of Galilee, and it yet continues to grow and expand.  We are each an essential part of that growth; let us play our own role through faith.  

 

 

 

 

So He stood over her and rebuked the fever, and it left her

 

 Now He arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them. 

 

When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ. 

 

Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."   And He was preaching in the synagogues of Galilee. 

 

- Luke 4:38-44 

 

Yesterday we read that Jesus went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths.  And they were astonished at His teaching, for His word was with authority.  Now in the synagogue there was a man who had a spirit of an unclean demon.  And he cried out with a loud voice, saying, "Let us alone!  What have we to do with You, Jesus of Nazareth?  Did You come to destroy us?  I know who You are -- the Holy One of God!"  But Jesus rebuked him, saying, "Be quiet, and come out of him!"  And when the demon had thrown him in their midst, it came out of him and did not hurt him.  Then they were all amazed and spoke among themselves, saying, "What a word this is!  For with authority and power He commands the unclean spirits, and they come out."  And the report about Him went out into every place in the surrounding region. 

 

  Now He arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  The Orthodox Study Bible comments that this passage and 1 Corinthians 9:5 (in which St. Peter is called Cephas) indicate that St. Peter was married.  It points out, moreover, that Christ's healing miracles are diverse.  In this case, He heals by touch; elsewhere He heals with a word.  This healing is immediate and complete, while others are gradual (Mark 8:22-25) or they require the cooperation of the person healed of of that person's loved ones (Luke 8:54-55).  All of Christ's miracles manifest His redemption of ailing humanity.  Regarding Christ's rebuke of the fever, it cites the commentary of St. Cyril of Alexandria:  "That which was rebuked was some living thing unable to withstand the influence of Him who rebuked it, for it is not reasonable to rebuke a thing without life and unconscious of the rebuke.  Nor is it astonishing for there to exist certain powers that inflict harm on the human body."

 

When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.   Here again, we see the same dynamic played out that we read in yesterday's lectionary reading (see above) in which the demons identify Christ, and He in turn rebukes them and does not allow them to speak.  We see several things at once:  that the demons must obey His commands; that they recognize Him and know His identity as the Christ and Son of God; and that Jesus' ministry at this stage must keep that messianic identity a secret.

 

 Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."   And He was preaching in the synagogues of Galilee.   My study Bible comments that Christ's primary mission was to preach the kingdom.  It says that miracles and healings testify both to the truth of the message and the identity of the Teacher (see Luke 5:24).  This same pattern, it notes, holds true in the Church (Acts 4:29-30).  

 

 In a modern scientific age, to rebuke a fever as a living, intelligent thing is far away from our understanding of illness.  But perhaps if it is difficult for us to understand or accept this, we might understand something else we can infer from the text.  That is, the ailments and ills of our world are all interconnected with the rebellion against God, the fall from grace.  If indeed, the symptoms of fever were the product of a kind of demonic affliction (and we cannot categorically deny that possibility in terms of our knowledge of the spiritual realm), then the text is telling us that we cannot separate sin from evil effects in our world.  We do not presume to say that someone's personal sin is the cause of their illness (for Christ Himself has taught us differently; for example, see John 9:1-4).  However, we can say that collectively we suffer in our world from the effects of sin that may have nothing to do with ourselves.  But we do inherit this "fallen condition," a world beset by false solutions, false beliefs, and the effects of the choices that accompany them.  And, if one may be so bold to say it this way, it is these effects Christ has come into the world to help us navigate through and to remove.  Christ's casting out and rebuking of demons -- with authority they cannot resist -- is testimony to His role as Deliverer, Liberator, and Savior.  But we also play a role in this battle through the tools of our faith, its sacraments, and our own cooperation with God's grace at work in us, thanks to the saving mission of Christ.  (This is called synergy in the theological language of the Church.)  There is an interesting perspective in commentary on these passages in which the demons identify Christ, and that is given to us through various Church Fathers, such as St. Cyril of Alexandria.  St. Cyril writes, "It was not right for them to usurp the glory of the apostolic office or to talk of the mystery of Christ with polluted tongues. Yes, nothing they say is true. Let no one trust them. Light cannot be recognized with the help of darkness . . ." (see also 2 Corinthians 6:15).  We may seek to compare this with Christ's teaching on the hypocrisy of the scribes and Pharisees in Matthew 23.  But there, as Jesus points out, the Pharisees sit in Moses' seat; therefore what they teach is important, but their works must not be imitated.  The demons, however, as St. Cyril says, exercise no apostolic office.  Today it might be difficult for us to understand the difference between personal failings or corruption and the institution of a recognized office and its protocols, but we might all be better off should we restore such understanding.  In society we have laws for a reason; yet even corrupt individuals holding office are subject to those laws and the legal ways of correction, even if justice takes time, and -- factoring in the spiritual battle and its effects we've been discussing -- justice in a worldly sense is imperfect.  The fullness of perfect justice will only be found in the One Who is good; that is God (Matthew 19:17) and we do not know what that fullness will look like (1 Corinthians 13:12).  But to seek to know God and to learn to grow in God's love so that we also may practice that love is a lifelong process in which we hope for righteousness (Matthew 22:36-40).  So let us be aware of spiritual struggle, the pitfalls of that which seeks to take us away from Christ, and how we are to live by His light.  For He is here to heal the world, and that in a myriad of ways for us all.