Stretch out your hand

Now it happened that he went through the grainfields on the Sabbath; and as they went his disciples began to pluck the heads of grain. And the Pharisees said to him, "Look, why do they do what is not lawful on the Sabbath?" But he said to them, "Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?" And he said to them, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath."

And he entered the synagogue again, and a man was there who had a withered hand. So they watched him closely, whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man who had the withered hand, "Step forward." Then he said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. And when he had looked around at them with anger, being grieved by the hardness of their hearts, he said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. Then the Pharisees went out and immediately plotted with the Herodians against him, how they might destroy him.

- Mark 2:23-3:6

In today's reading, Jesus continues to expand his teaching, and to expand the concepts of the Law - which he is in the world not to abolish but to fulfill. In our own Christian tradition, it is important to understand this notion: we build on what has come first, expanding our understanding and growing with tradition. This whole embrace is part of the fullness of the Church and the communion of its saints, its full Body.

We begin with the story of the disciples in the fields of grain (the cornfields). Now it happened that he went through the grainfields on the Sabbath; and as they went his disciples began to pluck the heads of grain. And the Pharisees said to him, "Look, why do they do what is not lawful on the Sabbath?" Plucking the grain isn't lawful because it is considered work, which is not allowed on the Sabbath, the day of rest. My study bible has a note: "Rules for religious practice are not bad in themselves, but when adherence to those rules triumphs over mercy and human need, the practice leads people away from God, not toward Him." But he said to them, "Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?" Jesus sets out for his critics the example of King David, and the high priest. David and his men were starving. Abiathar was the high priest during David's reign; Abiathar's father, Ahimelech, provided David and his men with holy bread intended for priests only. And he said to them, "The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath. My study bible points out that in rabbinical literature, there is a similar saying, "The Sabbath has been given unto you; you have not been given unto the Sabbath." But Jesus expands the teaching and takes it a step further. Just as in yesterday's passage, when he referred to himself as Bridegroom - with its clear messianic evocation - so he does today in an even bolder step. He refers to himself as Son of Man, invoking not only the essence of the rabbinical teaching, but also his own authority over the Sabbath.

And he entered the synagogue again, and a man was there who had a withered hand. So they watched him closely, whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man who had the withered hand, "Step forward." Then he said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. Continuing on the theme of work on the sabbath day of rest, Jesus finds a man with a withered hand. Ironically, this man cannot work - at least not with the hand that will not function. Jesus will restore him to capacity. To save a life on the Sabbath was a legal exception to the rule - to heal if a person's life was in danger. In this case, the man with the withered hand is not in danger of dying. And when he had looked around at them with anger, being grieved by the hardness of their hearts, he said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. "The hardness of their hearts" teaches us that Jesus is motivated by compassion, and he's grieved to find this missing in the religious teachers. We also understand this phrase, "hardness of heart," is used to denote those who cannot hear the "word" in their hearts, who are without spiritual eyes and ears. What is the point of worshiping a God of love, unless it is for restoration of humanity? Again, the divine physician is our example, as in yesterday's reading. Jesus' restoration of the one hand, "as whole as the other" is to me an act of balancing. What was out of balance is now restored to harmony and balance. Ironically, the man is now capable of good work with good hands fit for work. In this context, we are to understand that all worthy work is that which serves God. And this is the criterion for what is good to do on a Sabbath. Zeal for the rigid performance of tradition must not eclipse our understanding of the aim of worship, which is to be in harmony with the goals of the Creator in the first place. Outward performance is not more important than doing good. My study bible notes: "The two perspectives are incompatible." Then the Pharisees went out and immediately plotted with the Herodians against him, how they might destroy him. So, there is a clear break, already at the beginning of chapter three of Mark's gospel, with the religious and "secular" parties. The Herodians allied with the Pharisees make a clear allusion also to the enemies of John the Baptist, as it was Herod who had him beheaded. The incompatibility of the two perspectives, as stated in the note in my study bible, is perhaps a great insight into the nature of the conflict, which will show itself through all the events of the gospels, and is something we must consider and keep in mind for ourselves today.

Through the gospels, I find the thread of division between those who seek "the praise of men," pay great attention to appearance, and in so doing, seek to shore up their own authority - and on the other hand, the works that are of God, that fulfill compassion, or honor something beyond the outward works of man - to be entirely consistent and pervasive. There is a line that is drawn at some point, people must make a choice. Sometimes it's hard to see where this line is drawn. People can possess zeal for the greatest public projects of charity, but that also can be merely an outward show in pursuit of the "praise of men." Money gathered by cheating others can be lavishly spent in a show of great piety or charity. In the end, love is something we pursue in our heart, in relation to Creator. We recall the story of the poor widow, who gave all she had to the treasury of the temple. We really should not confuse "great works" with what Jesus emphasizes here as an act of true compassion. We are called to love, and that comes in so many forms, even those that may cause offense and are seemingly out of place, violating cherished rules of conduct meant for the greater good. A startling idea, in the midst of our lives. Yet, Jesus teaches us that we must always be prepared for the startling news to come crashing in on our way of life, our assumptions, our vision. Where does love show its face in startling ways to you, which we may struggle to realize? It calls us to discard our expectations and assumptions, which we surrender to the God of love. In this context we are also to understand that love, and that which draws us or others closer to God the source of love, are inseparable. When they become separate is when we need to examine what we practice - in pursuit of one or the other.

New wineskins

Jesus went out again beside the lake; the whole crowd gathered around him, and he taught them. As he was walking along, he saw Levi son of Alphaeus sitting at the tax booth, and he said to him, ‘Follow me.’ And he got up and followed him.

And as he sat at dinner in Levi’s house, many tax-collectors and sinners were also sitting with Jesus and his disciples—for there were many who followed him. When the scribes of the Pharisees saw that he was eating with sinners and tax-collectors, they said to his disciples, ‘Why does he eat with tax-collectors and sinners?’ When Jesus heard this, he said to them, ‘Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners.’

Now John’s disciples and the Pharisees were fasting; and people came and said to him, ‘Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?’ Jesus said to them, ‘The wedding-guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. The days will come when the bridegroom is taken away from them, and then they will fast on that day.

‘No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.’

- Mark 2:13-22

Our first paragraph in today's passage tells us that Jesus is reaching out to new members of his flock. Jesus went out again beside the lake; the whole crowd gathered around him, and he taught them. As he was walking along, he saw Levi son of Alphaeus sitting at the tax booth, and he said to him, ‘Follow me.’ And he got up and followed him. In the midst of the crowd, Jesus picks out the tax collector. With the words, "Follow me," Jesus issues a call to discipleship. Levi is the apostle better known as Matthew, who will go on to write his own splendid gospel which gives us, among other things, the Beatitudes. My study bible explains that Matthew is the only one of the twelve apostles who had a powerful position in the society, and presumably an education. A note points out: "He has probably already heard of Jesus. Follow Me is a divine call, a command, not merely a suggestion. Of course, Matthew, like anyone receiving a call, must respond by his own free will."

And as he sat at dinner in Levi’s house, many tax-collectors and sinners were also sitting with Jesus and his disciples—for there were many who followed him. It's quite interesting that we learn here that many tax collectors and sinners were following Jesus. When the scribes of the Pharisees saw that he was eating with sinners and tax-collectors, they said to his disciples, ‘Why does he eat with tax-collectors and sinners?’ When Jesus heard this, he said to them, ‘Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners. In the context of the reigning understanding of spirituality, the question of the scribes and Pharisees is logical. My study bible explains that under the Law, teachers sought to expel evil. But Jesus' role is to transform it, to restore all to right relatedness. He reaches out to the outcasts; no one is barred from this table of restoration. My study bible reads: "In dining with sinners, Jesus shows the Kingdom's openness to the outcast, and its destruction of the barrier between sinful men and God. Jesus recognizes these people as a definable group. It is possible to follow Jesus and remain in one's social class; however, friends no longer come first." Jesus has already shown - by touching the leper and healing him - that what is unclean does not defile by contact. It is his touch that restores and "makes clean." What's more important here is the introduction of the notion of the Divine Physician, and the message of the gospels in its fullness comes to us about healing. Jesus' ministry and mission is all about restoration; full health is not just about one aspect or another of our lives, but full restitution to relationship and spiritual standing. The outcasts are made whole in this sense; if they follow the call to discipleship, they are restored. Jesus will make his ministry among the outcasts, as in this example from the gospel of John.

Now John’s disciples and the Pharisees were fasting; and people came and said to him, ‘Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?’ Jesus said to them, ‘The wedding-guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. The days will come when the bridegroom is taken away from them, and then they will fast on that day. Fasting is clearly not prohibited by Jesus here; he rather notes that they are in a special circumstance. The Bridegroom is an important concept, introduced by John the Baptist himself in another context, that touches upon this particular story. Traditional understanding of Messiah is that he is Bridegroom to Jerusalem (or, the people of Israel), the Bride. Jesus here makes clear reference to himself as the Bridegroom, come to call his bride, while the wedding guests must feast during this time. There will be seasons and times for fasting, but for now, the banquet is here. Jesus' startling words, and the title he gives himself of "bridegroom" once again introduce us to something new and astonishing in the sense we are to receive through Mark's gospel. This is something startling and new, and no one has ever spoken like this!

No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins. Affirming the sense of the new and startling, astonishing, Jesus gives his famous example of the new wineskins, and the patch on the old cloak. Calling the sinners to himself, to restitution and restoration, to spiritual health, is a startling and new call. And Mark continues to call us to this vision and this understanding. In calling himself Bridegroom, Jesus does not distance himself from historical Jewish spirituality, but rather points to himself as the fulfillment of the Old Testament scriptures and expectation. His new teaching, this astonishing news of this ministry, should be seen in this context.

How do we think of "new wineskins" and "new wine?" Clearly we are to understand the expansion of teaching, the newness of the concepts that Jesus is introducing, the startling news of restoration and healing - and the expansion of the flock, as well. We are to open our eyes to it, in the same way the skins must expand to contain the new wine, to make room. In each of our lives, we, too, must be prepared to accept to "make room" and build our spiritual expansion with fresh wineskins for new wine. Jesus always asks us to expand our understanding and grow, and for that we need to be fresh, we need to renew how we hear and listen to his words and his teachings, and what we find when we listen in the heart. Are you prepared to be astonished? To look at things in a new way? We all need to be healed; sometimes that requires that we change our point of view. But always that we turn to the Source and listen to what he is teaching us today, startling as it may be.

We have never seen anything like this!

When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. Then some people came, bringing to him a paralysed man, carried by four of them. And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. When Jesus saw their faith, he said to the paralytic, ‘Son, your sins are forgiven.’ Now some of the scribes were sitting there, questioning in their hearts, ‘Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?’ At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, ‘Why do you raise such questions in your hearts? Which is easier, to say to the paralytic, “Your sins are forgiven”, or to say, “Stand up and take your mat and walk”? But so that you may know that the Son of Man has authority on earth to forgive sins’—he said to the paralytic— ‘I say to you, stand up, take your mat and go to your home.’ And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, ‘We have never seen anything like this!’

- Mark 2:1-12

My study bible notes that this passage is read on the second Sunday of Lent in the Eastern Church. So, it is fitting that we are reading it today in the midst of Lent. It has a threefold symbolism for preparation for Easter. My study bible notes this threefold quality as follows: "(1) We must come to Christ in faith and let Him heal us of our spiritual paralysis. Sin is a paralysis of the soul. (2) We should let nothing deter us from getting to Christ, who alone can heal us, both in body and in soul. (3) We must help each other come to Christ."

When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. Here Mark the evangelist continues to give us a picture of Jesus' fame and renown, especially as a healer. So many come to him - this time at home - that there is no room left. My study bible points out that Jesus will preach wherever he finds a flock, wherever he can minister: on a mountaintop, on the plain, in the synagogue. Here, today, we are in a house.

Then some people came, bringing to him a paralysed man, carried by four of them. And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. We get many stories in the gospels of the healing of paralysis by Jesus. We've just gone through the first half of the book of John before taking up Mark's gospel again; in John's gospel it was the healing of the paralytic that first began to set the leadership against Jesus, for healing on the sabbath and for telling the man to take up his mat and walk. Here a paralytic is helped by his friends to get to Jesus any way he can, even by being lowered down through the roof. We are reminded, as my study bible notes above, that we are to bring each other to healing, to Christ. Faith and help work through a network of which we each are a part. Relatedness is something we should not forget as part of the work of Spirit.

When Jesus saw their faith, he said to the paralytic, ‘Son, your sins are forgiven.’ Now some of the scribes were sitting there, questioning in their hearts, ‘Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?’ My study bible points out that the scribes inadvertently affirm Jesus' divinity with their question, "Who can forgive sins but God alone?" Here we have a glimpse also of the nature of healing in this context: it always takes into account all of what and who we are as human beings. It does not take place merely as a physical act of correction; it is, rather, included in a restoration of right relatedness, a restoration of full self in the love of God. There is no part of us left out of it.

At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, ‘Why do you raise such questions in your hearts? Which is easier, to say to the paralytic, “Your sins are forgiven”, or to say, “Stand up and take your mat and walk”? But so that you may know that the Son of Man has authority on earth to forgive sins’—he said to the paralytic— ‘I say to you, stand up, take your mat and go to your home.’ While the scribes objected to Jesus pronouncing the man's sins forgiven, Jesus challenges them to an exercise in apprehension: which is easier? Can he say and do one, and not the other? The signs of his divinity are expressed fully through the action of healing on both of these levels. Again, there is affirmation not only of the origin of Jesus' works in the divine, but also of the completeness of the nature of love and healing at work. But most of all, there is that powerful presence, the immediacy of the new reality at work in the midst of them.

And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, ‘We have never seen anything like this!’ These are the words echoed again in the gospel of John by the temple police when they try - and fail - to arrest Jesus. There, they say, "Never has anyone spoken like this!" Mark's gospel seeks to open our eyes to something astonishing, and new. Jesus impacts the Jewish world and life of the spiritual community as something entirely new, that has not been seen before. This is a theme that is so far (and we are only at the beginning of the second chapter) running through Mark's gospel. (See The kingdom of God has come near.) The teaching and ministry and healing is all of one cloth, and it is all astonishing. Jesus is astonishing, and we are to understand that repentance, the "about-face" preached by John the Baptist, was in preparation for this astonishing, "head turning," if you will, person who is Jesus and his ministry.

The theme of the astonishing news which we prepare for is a good one for Lent. This is a time of preparation, after all. We are to be reconsidering at this time - reflecting, preparing to open our eyes to something new and different. But the kingdom of God is always "news" - it is always something new and astonishing that makes its way into our hearts via grace. For this we prepare, we pray, we set aside time and ourselves and our priorities to "make his paths straight," as it were. What do you put aside, in order to be astonished, to receive the good news? In order to be astonished, we set aside what we cling to and hold dear, the things we cling to that keep us from seeing that which is new and ready to open up to us in grace, to have our heads turned so that we do an about-face. Are you ready to receive the new, which is always new and working in us now to transform and open up our eyes to healing? My study bible notes, above, that "sin is a paralysis of the soul." We have to be willing to give up our own vision in order to see the new, to become "unstuck," to go forward in the process of salvation that continues for a lifetime.

If you choose, you can make me clean

As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

That evening, at sunset, they brought to him all who were sick or possessed with demons. And the whole city was gathered around the door. And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.

In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. And Simon and his companions hunted for him. When they found him, they said to him, ‘Everyone is searching for you.’ He answered, ‘Let us go on to the neighbouring towns, so that I may proclaim the message there also; for that is what I came out to do.’ And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.

A leper came to him begging him, and kneeling he said to him, ‘If you choose, you can make me clean.’ Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’ Immediately the leprosy left him, and he was made clean. After sternly warning him he sent him away at once, saying to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.

- Mark 1:29-45

In yesterday's reading, we read of the demon's recognition of Jesus as Christ, as Jesus preached in the synagogue. As we commented on yesterday's reading, all acts of "cleansing" or any kind of spiritual transformation, salvation, restoration of right relationship, is a healing. And in today's reading, Mark the Evangelist continues with acts of healing. But first comes first: we are introduced to the spiritual reality behind all the miracles and healings performed by Jesus, via the event in yesterday's passage.

As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them. The image here is of a woman restored; Jesus' touch has restored her to herself, to her life and the things she wishes to do. We are also given a glimpse here of the family life of the apostles, specifically the fact that Peter is married. Elsewhere, Peter will say, "Look, we have left everything and followed you."

That evening, at sunset, they brought to him all who were sick or possessed with demons. And the whole city was gathered around the door. And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. More healings continue, and we are to assume that they are of a variety of ailments. But always, they are couched with the knowledge given to us of the work against the demons, a spiritual level of activity that coincides with human healing. My study bible notes that Jesus does not permit the demons to speak of his identity as Christ because it is not a confession of faith. He is also purposely avoiding proclamation of his own divinity.

In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. And Simon and his companions hunted for him. When they found him, they said to him, ‘Everyone is searching for you.’ He answered, ‘Let us go on to the neighbouring towns, so that I may proclaim the message there also; for that is what I came out to do.’ And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons. My study bible points out that this passage in Mark is the only place in the gospels that gives us a picture of Jesus' 24-hour day. This is a day built around prayer and ministry. Just as Jesus went to the wilderness for a 40-day period of fasting and prayer before beginning his ministry and choosing his disciples, so he retreats again here - before embarking on his ministry to the synagogues throughout Galilee. Jesus does not separate prayer and ministry. To quote my study bible's helpful note: "Jesus' priority is prayer to His Father: prayer before service. He goes to a solitary (or "deserted") place to be free from distraction, despite the multitudes' need of Him. His ministry comes out of His relationship with His Father, not foremost out of people's need. Here He moves along to the next towns. He knows His task, and performs it although the crowds clamor around Him."

A leper came to him begging him, and kneeling he said to him, ‘If you choose, you can make me clean.’ Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’ Immediately the leprosy left him, and he was made clean. Once again, Jesus heals by touch. Touch is significant here, because lepers were set apart from the community, as unclean. My study bible points out that this healing is from compassion; we are always to understand the source of everything that Jesus is: truth, faith, power, adversary to the demons, healer, comes from love. After sternly warning him he sent him away at once, saying to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ The healed leper must present himself to the priest in order to officially be cleared for acceptance back into the community. We must note that Jesus' healing is a restoration of right relationship. Later, Jesus' family will be those who are healed, yet excluded from the community. But Jesus wants his own divinity to remain a secret. It is not time for him to reveal himself; instead he works by healing and prayer and ministry, as the Father wills. But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter. So, already in Mark's gospel, Jesus' fame has spread to "every quarter." It's quite interesting that we're given the details of a full day of prayer, ministry and healing - and yet events in this gospel move along at a clip. It's one more beautiful poetic paradox of the gospels. While our understanding of fame and renown encompasses the stuff of publicity agents and media, Jesus takes care not to proclaim himself. He is working on a different schedule, a different timetable, to the priorities of the Father and the ministry and prayer necessary to him. This is a ministry of love, as God is love. That is quite different from accommodating the demands of those who wish merely to take, or to use. We see Jesus' ministry, healings and miracles not as "proofs" but rather as "signs" of divinity; they are the works of the Father, they stem from that Source. We need to cultivate spiritual eyes and ears to discern them properly.

As we move deeper into Lent, consider Jesus, and his humility. Prayer comes before everything. As my study bible says, he has a job to do and he does it. He is not seeking personal fame or great proclamations of his divinity (however true). He is taking one step at a time, and taking his time, using it properly as his Father wills - and setting aside time as his first priority for prayer in order to discern that will. This Lent, can we practice doing the same? Can you set aside time, free of tasks, for God's timetable? for the relationship to Creator which must happen in that place within the heart that is an eternal "now?" Oddly enough, to do that, one must detach from the exigencies of time, and clear a space in the calendar for contemplative time, in the heart, for prayer and dialogue. Can you do that?

The kingdom of God has come near

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’

As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake—for they were fishermen. And Jesus said to them, ‘Follow me and I will make you fish for people.’ And immediately they left their nets and followed him. As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

They went to Capernaum; and when the sabbath came, he entered the synagogue and taught. They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. Just then there was in their synagogue a man with an unclean spirit, and he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ But Jesus rebuked him, saying, ‘Be silent, and come out of him!’ And the unclean spirit, throwing him into convulsions and crying with a loud voice, came out of him. They were all amazed, and they kept on asking one another, ‘What is this? A new teaching—with authority! He commands even the unclean spirits, and they obey him.’ At once his fame began to spread throughout the surrounding region of Galilee.

- Mark 1:14-28

The events of the gospel of Mark move very swiftly. A great deal of time has elapsed between Jesus' forty days in the wilderness (see yesterday's reading) and the events of today's reading.

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ A note in my study bible reads, "To repent denotes an about-face in life, a necessary part of faith and the experience of the Kingdom as a present reality. The Kingdom is yet to come, but it is also at hand, already here. It is inaugurated but not fulfilled." We know from other gospels that this phrase, "the kingdom of God has come near," is what Jesus will teach his apostles to preach as they are sent out. The kingdom is present in the world like the leaven in Jesus' parables, sprinkled into the flour - that changes the nature of the flour altogether. This is how it acts in us.

It is time to choose apostles. Jesus passes along the Sea of Galilee, and chooses two sets of brothers: Simon and Andrew, and James and John Zebedee. He calls them out of their profession, out of their family life, to follow him. "Follow me and I will make you fish for people." They are fishermen, not worldly and not social pillars of accepted wisdom. My study bible notes that this is not the first time Jesus has met these men; they know one another and are possibly related. Their families know each other. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him. My study bible also notes that the word "called" indicates discipleship: the initiative begins with Christ. It notes that this is the opposite of rabbinic discipleship, where the student takes the initiative to follow the leader (rabbi). Jesus does not hesitate to include in that call groups of friends and relatives among his disciples.

They went to Capernaum; and when the sabbath came, he entered the synagogue and taught. They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. This passage gives us new depth of understanding of the phrase, "the kingdom of God has come near." In Jesus' presence, in his person, is the authority. There is something powerful here, perceived by his audience. He is not qualified with a degree or, as my study bible puts it, like the scribes, by virtue of an official role and scholarly education. "The scribes quote others, usually earlier, well-known teachers, at times they must be boring. Jesus speaks and acts by an inner, divine authority. He needs no credentials nor the renown of others to back Him up." In his person is the presence of the kingdom, immediately accessible to those who hear him.

But it's not just his listeners in the synagogue at Capernaum who perceive this authority. Just then there was in their synagogue a man with an unclean spirit, and he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ Mark's gospel is interesting in this sense, that we are given what seems like a juxtaposition of the demons and disciples in some places. They are like counterparts to one another: Jesus calls disciples, then out comes a hidden force, something being defeated by this action of the kingdom and its extension to disciples. This takes place in the context of healing, something important for us to note about the nature of this kingdom. The demons know who Jesus is, they recognize him more clearly than his perplexed audience, who can only marvel at Jesus' authority. On a spiritual level, there is a deeper reality here.

But Jesus rebuked him, saying, ‘Be silent, and come out of him!’ And the unclean spirit, throwing him into convulsions and crying with a loud voice, came out of him. The demon, the "unclean spirit" is without power in this presence of Christ, he has command over the spirits. So we are to understand his spiritual power, and his authority and its nature. The kingdom is at work on many levels, but powerfully hidden in the mystery of spiritual life. It is that mystery that we feel, that impacts us within our world in the life of the kingdom. It is also that which heals ailments whose cause we may not know, as clearly this mysterious spiritual world is also a part of us in our depths. We are not told of the ailment here, but we can assume this is an act of healing. All acts of salvation and transformation, reconciliation and restoration of relationship are ultimately acts of healing.

They were all amazed, and they kept on asking one another, ‘What is this? A new teaching—with authority! He commands even the unclean spirits, and they obey him.’ The immediate impact on Jesus' audience in the synagogue is in his authority. There is immediate power here, even in the spirit world. The impact is clear. This is something new in the world, not seen before. Who is he? At once his fame began to spread throughout the surrounding region of Galilee.

Make his paths straight

The beginning of the good news of Jesus Christ, the Son of God.

As it is written in the prophet Isaiah,

‘See, I am sending my messenger ahead of you,

who will prepare your way;

the voice of one crying out in the wilderness:

“Prepare the way of the Lord,

make his paths straight” ’,

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.’

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’

And the Spirit immediately drove him out into the wilderness. He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.

- Mark 1:1-13

In the Lectionary cycle, we begin today with the beginning of the gospel of Mark. In some way, this is fitting, because, although yesterday's reading was from the middle of the book of John, we ended with the words of John the Baptist. The leadership seeks to kill Jesus, and he has retired to the region beyond the Jordan, "where John was baptizing at first," and John's followers now become Jesus' disciples. So, we start again with John the Baptist and the context for the words from Isaiah quoted in yesterday's commentary.

My study bible writes of John, "Chosen before his birth to be the herald and forerunner of the Messiah (Luke 1:13-17, see also Commentary here), he knew his Lord from the beginning." John is considered the last prophet of the Old Testament period, who fulfills prophecy and prepares the people for the Messiah's coming. John's baptism is for repentance, a preparation for the One who is to come. So, we begin this Lenten reading with the need for turning, or in the original Greek metanoia, "change of mind." We are going through an initiation experience with John the Baptist, the last of the old and the first of the new, in some sense. We are prepared for a new time, for our eyes to be opened, or as my study bible puts it, "hearts are softened to receive the Light." It is a shifting time. John is dressed in the garb of Elijah, indicating the fulfillment of the prophecy that Elijah would return.

We are told that people from the whole of Judea went out to be baptized by John. He was an extremely popular figure. My study bible notes that John is, at this time, perhaps the leading religious figure outside of official and rabbinic Judaism. Yet, he is pointing elsewhere: " The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit." John's baptism is with water, but to be baptized in Spirit is something else altogether, something which can be given only by the One who is to come. "In adoption," my study bible notes, "Christians become anointed ones; it was of these God said, 'Do not touch My anointed ones' (Ps. 105:15)."

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.' My study bible notes that Jesus' rising from the water is symbolic of his Ascension: the same Greek verb is used to refer to both events. The Church Fathers taught that in coming up, Christ lifts the whole world with him. The Spirit descending foreshadows the descent of the Spirit at Pentecost. It also notes that "like a dove" doesn't mean the Holy Spirit incarnated as a dove, but rather this is a sign that indicates the presence of the Spirit (much in the way that Jesus' miracles were not "proofs" but signs of the Father and his divinity). A dove symbolizes purity, peace and wisdom. We must read depth into these stories, and understand notions of "sign" that take us into our own depths and relationship and prayer. This is also, of course, the first appearance of the Holy Trinity, an epiphany or Theophany. The proclamation combines a messianic psalm (Ps. 2:7) with the first song of the Suffering Servant of the Lord (Is. 42:1). This revelation anticipates therefore Jesus' Transfiguration and Resurrection; in the words of my study bible, "the dawning of a new creation."

And the Spirit immediately drove him out into the wilderness. He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. My study bible notes that this initiation period in which Jesus is tempted inaugurates his role as Lamb of God - "the suffering and obedient Son of God whose destiny is the Cross by God's will." Forty days echoes the forty years of Israel's temptations in the OT and becomes the basis for the forty-day period of Great Lent in later Christian tradition." Christ is the new Adam, being with the beasts and the angels. Again, I quote from my study bible (as so much of these notes are worthwhile): "Even if we are subjected to evil, (the demons, the beasts) God will never desert us as we struggle toward Him. The Church Fathers believed meditative seclusion is (1) conducive to freer communion with God and (2) effective preparation for great tasks ahead." Certainly we will see Jesus return to periods of seclusion and prayer throughout his ministry.

As we dig more deeply into Great Lent at this time, it is fitting that we read of Jesus' forty days in the wilderness. What's your struggle? This passage, and the commentary (and the extensive notes from my study bible), remind us that we are anointed. We travel a similar journey, in that we are never alone. What do you battle in your life? Remember that by virtue of this anointing, you are not alone. Withdraw and pray, enter into dialogue, communicate. Seek that central place in the heart where there is silence, and you can listen. Do as Jesus did, and battle what you need to battle there, in the silence, with help that is not going to desert you, that prepares you for the choices - and the way - ahead.

I and my Father are one

"My Father, who has given them to me, is greater than all; and no one is able to snatch them out of my Father's hand. I and my Father are one."

Then the Jews took up stones again to stone him. Jesus answered them, "Many good works have I shown you from my Father. For which of those works do you stone me?"

The Jews answered him, saying, "For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God." Jesus answered them, "Is it not written in your law, 'I said, "You are gods" '? If he called them gods, to whom the word of God came (and the scripture cannot be broken), do you say of him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? If I do not do the works of my Father, do not believe me; but if I do, though you do not believe me, believe the works, that you may know and believe that the Father is in me, and I in Him."

Therefore they sought again to seize him, but he escaped out of their hand. And he went away again beyond the Jordan to the place where John was baptizing at first, and there he stayed. Then many came to him and said, "John performed no sign, but all the things that John spoke about this man were true." And many believed in him there.

- John 10:29-42

Continuing his talk with the leadership from yesterday's reading, Jesus continues to answer their question: "How long do you keep us in doubt? If you are the Christ, tell us plainly." Jesus began his answer by pointing to the "signs" he's done: the healings (such as the man blind from birth and the paralytic), and other works of the Father, such as the feeding of the multitudes in the wilderness. He has said to them that the works are of the Father, and that they bear witness to his divinity, his identity as Christ.

But he also began a further explanation or response to them -- that they could not see nor understand these signs, because they were not his sheep. They did not hear his voice. "But you do not believe, because you are not of my sheep, as I said to you. My sheep hear my voice, and I know them, and they follow me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of my hand." So, today's passage begins where he left off, at that place where he indicated that he will keep his own with him forever, those who "hear" him.

"My Father, who has given them to me, is greater than all; and no one is able to snatch them out of my Father's hand. I and my Father are one." This statement, perhaps, has shaped a great deal of our theology of the Church as a whole. My study bible notes that, "Jesus reveals Himself as fully God: one means one in nature. He was God before the Incarnation, and He remains fully God after that union of God and man in His one Person. The verb are indicates the Father and the Son are two Persons. They are always distinct, but united in essence, will and action. Jesus' bold claim causes a violent reaction: they attempt to stone Him, accusing Him of blasphemy." Speaking for myself, what I note here is the connection to the Father that unites all together. No one will be able to separate the sheep from the Good Shepherd because the Father will make certain of this permanent, eternal union of the Shepherd with his own. Just as Jesus has said (in yesterday's passage) that no one shall snatch his sheep from his hand - so he indicates here by the exact same phrase that "no one is able to snatch them out of my Father's hand. I and my Father are one." To hear his voice, to be his sheep, originates with the Father, "who has given them to me."

Love starts there, with the Father, through the Son, the Good Shepherd, to the sheep, and all are united, together, in that love. This is the gist of the message.

Then the Jews took up stones again to stone him. Jesus answered them, "Many good works have I shown you from my Father. For which of those works do you stone me?" A rational answer: they must reply as to which act he has committed for which they condemn him. The Jews answered him, saying, "For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God."

Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'?" (See Psalm 82:6.) "If he called them gods, to whom the word of God came (and the scripture cannot be broken), do you say of him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?" According to the homilies of St. John Chrysostom, Jesus is saying here that, "If those who have received this honor by grace are not found with fault for calling themselves gods, how can He who has this by nature deserve to be rebuked?" Jesus continues pointing to his works as "signs" or witness to this quality of the Divine. "If I do not do the works of my Father, do not believe me; but if I do, though you do not believe me, believe the works, that you may know and believe that the Father is in me, and I in Him." This is reminiscent of the teachings we read in many gospel passages, indicating the nature of a person, such as "By their fruits you shall know them."

Therefore they sought again to seize him, but he escaped out of their hand. The leadership is committed to a charge of blasphemy, but once again Jesus has escaped his would-be persecutors. We read in this a sign that his life is his own to give or to keep, in his own time. And he went away again beyond the Jordan to the place where John was baptizing at first, and there he stayed. Then many came to him and said, "John performed no sign, but all the things that John spoke about this man were true." Away from the temple and the leadership, Jesus returns to the place where John did his baptizing, and remains. We have an indication here of the truth of Jesus' words when he said that sheep from other flocks would also be gathered to him. In this place, John the Baptist had many followers, many disciples. They come to Jesus, brought by the words of John, also called the Forerunner, who spoke of himself after Isaiah, as the voice crying in the wilderness, "Make straight the way of the Lord." Those are sheep that not only hear his voice, but are able to see the witness of the works as well. They know him, and he knows them, and they come into his hand. All work through the Father, and the Father's will: Jesus, John, and those who come "into his hand" and follow. This love and relatedness is of the Father, stems from the Father, God who is Love. Are we alive to that love, wherever we may find it?

What do you hear? What testifies to you? What is the importance of developing spiritual eyes that see and ears that hear? How do we do that? Now that we are in the season of Lent, it's time to take a break. We fast from all kinds of things, whether they be material, emotional or spiritual, in order to cultivate the ears that hear. From what do you detach in order to hear this voice better?

And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. - 1 Kings 19:12

My sheep hear my voice

Now it was the Feast of Dedication in Jerusalem, and it was winter. And Jesus walked in the temple, in Solomon's porch. Then the Jews surrounded him and said to him, "How long do you keep us in doubt? If you are the Christ, tell us plainly."

Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name, they bear witness of me. But you do not believe, because you are not of my sheep, as I said to you. My sheep hear my voice, and I know them, and they follow me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of my hand."

- John 10:22-28

My study bible says that this encounter with the Jewish authorities in Jerusalem takes place approximately three months after the Feast of Tabernacles, or Booths. (For the important teaching and events of the Feast of Tabernacles, see the following sequence of readings: My time is not yet fully come, The glory of God, Let anyone who is thirsty come to me, Go your way, I am the light of the world, You will know the truth, and the truth will make you free, If the Son makes you free, you will be free indeed, and Before Abraham was, I am.) In today's reading, Jesus is once again in Jerusalem for another important religious festival. This time, he is at the Feast of Dedication (also known as Hanukkah), which is the festival of lights. My study bible notes: "This Feast commemorates the rededication of the temple to the God of Israel after the Seleucid king, Antiochus Epiphanes, desecrated the temple in 167 B.C. (see 1 Macc. 1-4)." In this festival, the leaders of Israel's past are commemorated, many of whom were literal shepherds. We recall that in the past several readings, Jesus has given his sermon and teachings on the Good Shepherd. (See I am the door of the sheep, and I am the Good Shepherd.)

Jesus continues his dialogue with the religious leadership (we recall that in this gospel, the term "the Jews" is used to denote those in the leadership who reject him). They have previously sought to condemn and arrest or stone Jesus on various grounds, notably for violating the Sabbath by acts of healing (the paralytic and the man blind from birth - here and here) and for declaring himself one with God, an act of blasphemy. This time they ask, "How long do you keep us in doubt? If you are the Christ, tell us plainly."

In the recent readings of the dialogue following the healing of the man blind from birth, it's clear that not all the leadership is in agreement about Jesus. They debate among themselves. So, here we have a continuation of that turmoil and division. "If you are the Christ, tell us plainly." But Jesus has preached repeatedly and openly about his identity, declaring himself in a number of ways, which has enraged many in the leadership. Here, he repeats himself again, "I told you, and you do not believe." He notes the works that he has done, the "signs" (we have read of six so far in John's gospel), such as feeding the multitudes, and the healings referred to earlier in this commentary. We understand at this point, these miracles not to be "proofs" but signs, like a witnessing, events of grace by virtue of his presence and his works which he does that are of the Father's will. "The works that I do in my Father's name, they bear witness of me."

"But you do not believe, because you are not of my sheep, as I said to you. My sheep hear my voice, and I know them, and they follow me." Once again, we return to the themes of the sheep and the Good Shepherd, of recognition and relationship, nurture and care, and loyalty and love. They simply don't hear him, don't recognize him. The "signs" are read by those who do; they function as a form of witnessing to those with eyes to see and ears to hear - the ones who hear his voice, and follow.

And then Jesus turns to themes of life in abundance, which he has mentioned in the previous discourse, in which he said, "I have come that they may have life, and that they may have it more abundantly." Today he takes that one step further, as he says, "And I give them eternal life, and they shall never perish." Not only does life in abundance include an eternal life, but that eternal life is, once again, brought about in love, "Neither shall anyone snatch them out of my hand." If we are his sheep, we remain with him forever. It is an abiding love, this eternal life, in which we remain with him, "in his hand." Not only will he lay down his life for the sheep, but he will also give them eternal life - keeping them with him forever. All things that he teaches come out of love, and relationship, be they about judgment, truth, the Cross, or life in abundance. We always go back to love and relationship. There is no escape, no getting away from it. And it is through love that we hear him and realize who we are. So, how do you hear these words? What do they mean to you? Do you feel that you are one of the sheep? Do his words burn in your heart within you?

I am the Good Shepherd

"The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. I am the good shepherd. The good shepherd gives his life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep.

"I am the good shepherd; and I know my sheep, and am known by my own. As the Father knows me, even so I know the Father; and I lay down my life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear my voice; and there will be one flock and one shepherd.

"Therefore my Father loves me, because I lay down my life that I may take it again. No one takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my Father."

Therefore there was a division again among the Jews because of these sayings. And many of them said, "He has a demon and is mad. Why do you listen to him? Others said, "These are not the words of one who has a demon. Can a demon open the eyes of the blind?"

- John 10:10-21

Jesus continues his speech from yesterday's reading. He's speaking to the Pharisees after they have cast out the the formerly blind man from the temple. This is the man who was blind from birth, whose own parents would not testify on his behalf for fear of being ostracized from the temple. It's interesting and important to note that there are divisions about Jesus even among the Pharisees. St. John Chrysostom points out, in commentary concerning the debate over the healing of the blind man, that those who disagree with Jesus' condemnation among the Pharisees are also afraid to speak out. In yesterday's reading, Jesus began his discourse on himself as the Good Shepherd, and today he continues.

"The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly. I am the good shepherd. The good shepherd gives his life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep." My study bible has a note that calls the "thief" the devil: that which "steals, kills and destroys the virtues of Christian life and lays waste those who follow his heresies." It notes that "life more abundantly is the life of God's kingdom, offered us by Christ himself (see Ps. 23:5)." But as Jesus continues, he also contrasts himself as the good shepherd with the hireling, "one who does not own the sheep." We recall from other gospels Jesus' warnings about wolves in sheep's clothing, who do not truly love the flock, and here it is in John as well, in another form. But both passages have themes of entering through the "narrow gate," or "the door" that is Jesus, from yesterday's reading. My study bible calls the hireling "the non-committed religious leader" who is "contrasted with the shepherd... who considers the sheep his own. The hired hand looks primarily after himself." This is what the leadership is doing - they are "looking after themselves" - and this is the kind of corruption we who consider ourselves to be among the flock must always beware of in our own leaders. The evangelist gives us Jesus' intimation about his death, that he will give up his life for the sheep. Jesus' under-shepherds, who will follow him, will be expected to share this devotion to the flock, in contrast to the hirelings.

"I am the good shepherd; and I know my sheep, and am known by my own. As the Father knows me, even so I know the Father; and I lay down my life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear my voice; and there will be one flock and one shepherd." Jesus is the good shepherd, whom the sheep know, and who knows his own. (Again, see yesterday's reading.) There is always relationship, recognition, at work in these gospels. It is the heart of the message of reconciliation and love at work in spirit. In fact, I would call it the heart of the gospels: The Father knows Christ and Christ knows the Father - and so the sheep know him, and he knows them. This love transcends all, and he will lay down his life for his sheep. Furthermore, there is an expansion of relationship and reconciliation going on here: there are other sheep to gather, not of this fold, and they will all become one flock. Just as the healed man, with restored sight after blindness from birth, was cast out of the temple and received by Jesus, so will he gather his flock from all corners of the world. The outsiders belong to him, all are reconciled in him. Christ as Logos - as the evangelist John has taught us from the very beginning of this gospel - reconciles all.

"Therefore my Father loves me, because I lay down my life that I may take it again. No one takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my Father." Jesus will go all the way for his flock, to the point of giving up even his life for them. But it will be on his terms - this is made explicit in this text. The power is his. And this will happen directly because it is the command of the Father. Again, no matter what the nominal theme (in this case, Jesus' impending death by execution), we go back to relationship. His love and devotion to the sheep will take him even to the point of laying down his life for them. But this is done through the will of the Father, and with the power of the Son at work, voluntarily and willingly, in his own time and for his own purposes. He knows that the leadership is after him, but he is laying down his terms, and they are the terms of love for his flock, and for the Father.

Therefore there was a division again among the Jews because of these sayings. And many of them said, "He has a demon and is mad. Why do you listen to him? Others said, "These are not the words of one who has a demon. Can a demon open the eyes of the blind?" Once again, we recall that the term "the Jews" in this gospel is to indicate the leadership in the temple that will reject Jesus. And among them, also, there is disagreement -- there is a not a complete union in terms of their opinion about Jesus. S0, we understand that those who are drawn to him come from all people, all places. This true spiritual flock is without ethnic, cultural, denominational, family or other divisions.

So, how are we to understand the Good Shepherd? He draws his flock to himself: they know his voice, and he knows them. But there is more to this idea, begun in yesterday's reading, that he expands on today. This shepherd will lay his life down for the sheep. What's more, those who follow him as under-shepherds must be willing to do this same for the flock. The "hireling" - the false prophets, or wolves in sheep's clothing - will not do so, and so the sheep are to be on their guard. But the most important, central point of this passage is its love. We are to be one flock, united in this love, to the point where its leaders will lay down their lives as our Good Shepherd will do. My study bible notes that as Jesus lays down his life voluntarily, out of love for the Father and the flock, and obeying the Father's commands, so all of his followers will be expected to do likewise. We are to be united in love for the Father, and through this love, all to all. This is the heart of the gospel message, the most powerful summing up I can find of all that I have read in the past year of blogging the gospels. He is the Good Shepherd, who lays down his life in power and by choice in the love of the Father, and whose flock is from all, in which "there is neither Jew nor Greek, slave nor free, male nor female" (Galatians 3:28). We are known, and we know him, because we hear his voice; and his sheep will come from everywhere, because they respond to that love. We recall that John is the evangelist who will write the Epistle that teaches us that God is love, and that where there is love, there is God.

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.
- 1 John 4: 7, 8

I am the door of the sheep

"Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers."

Jesus used this illustration, but they did not understand the things which he spoke to them. Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. All who ever came before are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by me, he will be saved, and will go in and out and find pasture."

- John 10:1-9

In the readings from Monday and Tuesday, Jesus healed a man who was blind from birth. He described himself as 'the light of the world, while I am in the world,' repeating his phrase from an earlier teaching. In his dialogue with the Pharisees, who, after debating among themselves, rejected the formerly blind man from the temple, and also Jesus' divinity, he began to speak of judgment in yesterday's reading. Today, he continues this dialogue in the text.

Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers. Jesus always returns to relationship. It doesn't matter what the nominal subject is, in some sense. Whether we are speaking of judgment, or goodness or truth ... always, Christ in his words and actions returns to relationship - to love. So, after Jesus' words introducing the subject of judgment, he returns to themes of relationship. The Good Shepherd is not only himself the good and true shepherd, but just as importantly, the sheep know his voice. This is a mutual relationship of love and care, and loyalty. This last sentence in this paragraph is so touching, and thought-provoking, and so telling us of so many things: "Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers." In this context, we must recall what has just happened. The man blind from birth, whom Jesus healed, stood up in the temple before the leadership, as sole witness to this tremendous healing. Even his parents would not stand by him, for fear of being put out of the temple, ostracized from the community. Now the healed, who was once blind but now can see, is rejected. But Jesus finds him again, and reveals himself and his divinity to the formerly blind, who seals this revelation with an emphatic confession of faith, "Lord, I believe!" So, Jesus' words about the mutual recognition of the sheep and the Good Shepherd is something that we are to understand at work in this healed one, who has been called as a witness out of the old family, and into a new one.

Jesus used this illustration, but they did not understand the things which he spoke to them. Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. All who ever came before are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by me, he will be saved, and will go in and out and find pasture." The Pharisees fail to grasp anything that Jesus is speaking of here. My study bible has a note: "In calling Himself the door, Jesus signifies he will bring his flock into an enclosed sheepfold with a central gate. Normally a hired guard would tend the gate while the shepherds rested through the night. But Jesus is the tireless Shepherd, always guarding the entrance. No one can enter except by way of Him." It is important to understand the metaphor of the Good Shepherd. But what I find powerful in this speech is not just the immediate understanding of this Good Shepherd, but the clear notions of recognition and mutual love and loyalty Jesus explains by his example of the Good Shepherd. The sheep hear and know his voice. Everyone else who comes before the sheep, claiming to be a leader, to have the words of life, is a phony. The sheep understand because "they cannot hear" them. But the voice of the shepherd is the voice that calls to the heart and is heard by the sheep. Many times in the gospels, Jesus' immediate presence has sparked an understanding in the crowds, even in the temple police when they tried to arrest Jesus at the Feast of Tabernacles, but could not from hearing just one sermon. There is a mutual recognition that goes on with this Good Shepherd and his sheep, a relationship that goes more deeply than any other. We recall St. Paul's words from the letter to the Hebrews: "For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart" (Hebrews 4:12). In this depth, the sheep know the Good Shepherd, and hear him when they cannot hear anybody else. As with the healed man who was blind from birth, with the Good Shepherd these sheep will find pasture, even when cast out by those whom they do not hear, amongst the din of their voices.

How about ourselves? Do we relate to this passage? Do we feel that we are the sheep who hear a voice? Once again, this passage transcends categories and extends itself to all we feel, see, believe. What is truth? How does it work within us? What makes up the sense of the words Jesus said, that "The one who sent me is true?" Do the words burn our hearts, as with the apostles on the road to Emmaus? How does it define you, set you free to embrace a true identity, and to grow in it? As we embark on our Lenten journey, we should think about the sheep and the Good Shepherd, and where we find pasture...what do we hear in our hearts? From darkness to light, as with the healed man who was blind from birth, we awake to who we are, in this spiritual freedom of the Good Shepherd. St. Paul wrote, "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit" (2 Corinthians 3:17,18). This is a lifelong journey. The voice of the Shepherd that we hear reveals us to be his sheep, and continues to give us our image of who we are, just as the formerly blind man has been rejected from the temple, but found his pasture with Jesus. Do you know who you are? Are you one of the sheep? What - or Who - do you hear in your heart?

For judgment I have come into this world, that those who do not see may see, and those who see may be made blind

They brought him who formerly was blind to the Pharisees. Now it was a Sabbath when Jesus made the clay and opened his eyes. Then the Pharisees also asked him again how he had received his sight. He said to them, "He put clay on my eyes, and I washed, and I see." Therefore some of the Pharisees said, "This man is not from God, because he does not keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" And there was a division among them.

They said to the blind man again, "What do you say about him because he opened your eyes?" He said, "He is a prophet." But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" His parents answered them and said, "We know that this is our son, and that he was born blind; but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself." His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. Therefore his parents said, "He is of age; ask him."

So they again called the man who was blind, and said to him, "Give God the glory! We know that this man is a sinner." He answered and said, "Whether he is a sinner or not I do not know. One thing I know: that though I was blind, now I see." Then they said to him again, "What did he do to you? How did he open your eyes?" He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become his disciples? Then they reviled him and said, "you are his disciple, but we are Moses' disciples. We know that God spoke to Moses; as for this fellow, we do not know where he is from."

The man answered and said to them, "Why, this is a marvelous thing, that you do not know where he is from; yet he opened my eyes! Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. Since the world began it has been unheard of that anyone opened the eyes of one man who was born blind. If this man were not from God, he could do nothing." They answered and said to him, "You were completely born in sins, and are you teaching us?" And they cast him out.

Jesus heard that they had cast him out; and when he had found him, he said to him, "Do you believe in the Son of God?" He answered and said, "Who is he, Lord, that I may believe in him?" And Jesus said to him, "You have both seen him and it is he who is talking with you." Then he said, "Lord, I believe!" And he worshiped him.

And Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind." Then some of the Pharisees who were with him heard these words, and said to him, "Are we blind also?" Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains."

- John 9:13-41

In the cycle of the Lectionary, today's reading should be much further along in John's gospel. The Lectionary contains passages from later in John and from Luke this week as Lent begins, and then starts the gospel of Mark next week. But I prefer continuity, and the flow of the gospels as they teach through the narrative. So, I will continue with readings in sequence from John, at least until we begin Mark's gospel.

Today's passage continues with the story of the healing of the blind man from yesterday. We recall the powerful significance of this sixth sign in John's gospel. In today's passage, we read the response of the leadership to this sign. He said to them, "He put clay on my eyes, and I washed, and I see." Therefore some of the Pharisees said, "This man is not from God, because he does not keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" And there was a division among them. Once again, we note, Jesus is criticized for healing on the Sabbath, as with the healing of the paralytic. This is not a new claim against Jesus. It is interesting to me to note the division among the Pharisees: not all immediately condemn him, he has stirred them up as he continues to stir us today.

They said to the blind man again, "What do you say about him because he opened your eyes?" He said, "He is a prophet." But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" His parents answered them and said, "We know that this is our son, and that he was born blind; but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself." His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. Therefore his parents said, "He is of age; ask him." The blind man himself believes that Jesus is a prophet. But his parents will say nothing, for fear of what will happen to them. We recall this man has stumbled through Jerusalem on his way to the pool of Siloam to wash off the mud. Everyone knows him, and he must have been quite a sight. As he walked alone, in his healing that resembled humanity's creation (see yesterday's commentary), so he is alone still. His parents will not stand up as witnesses.

So they again called the man who was blind, and said to him, "Give God the glory! We know that this man is a sinner." He answered and said, "Whether he is a sinner or not I do not know. One thing I know: that though I was blind, now I see." Then they said to him again, "What did he do to you? How did he open your eyes?" He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become his disciples? Then they reviled him and said, "you are his disciple, but we are Moses' disciples. We know that God spoke to Moses; as for this fellow, we do not know where he is from." "One thing I know: that though I was blind, now I see." Our witness can but testify to what he knows, and what has happened to him. Although Jesus has preached repeatedly about himself in the temple, there is no acceptance among the leadership. They want more proofs than the witness can offer.

The man answered and said to them, "Why, this is a marvelous thing, that you do not know where he is from; yet he opened my eyes! Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. Since the world began it has been unheard of that anyone opened the eyes of one man who was born blind. If this man were not from God, he could do nothing." They answered and said to him, "You were completely born in sins, and are you teaching us?" And they cast him out. The witness becomes the teacher, teaching the leadership what it knows, and the spiritual heritage for which they are responsible. But the leadership, in addition to condemning Jesus, condemns the formerly blind man. For them, his blindness from birth serves only as proof of sinfulness - of his parents or someone else. We recall from yesterday's passage that the disciples themselves asked such a question, and Jesus taught them that his blindness was for grace - so that the healing could take place - not because of sin. But both his parents and the leadership continue in this shadow of condemnation, and not the light of grace. So, the break, and the division, is clear: the witness is cast out of the temple on his own.

Jesus heard that they had cast him out; and when he had found him, he said to him, "Do you believe in the Son of God?" He answered and said, "Who is he, Lord, that I may believe in him?" And Jesus said to him, "You have both seen him and it is he who is talking with you." Then he said, "Lord, I believe!" And he worshiped him. Jesus finds the formerly blind man, his witness, after he has been cast out of the temple. "Do you believe in the Son of God?" The newly-sighted man does not know who this is. So, Jesus reveals himself to the one who can now see, and the faith relationship is sealed with an emphatic, "Lord, I believe!" So we have a process that has happened here, a clear conversion. The blind man receives grace, and becomes, as it were, a new creation - born of the earth as at the first Creation, and washed in the waters that mean "Sent" (the pool of Siloam). He stands as sole witness to this act of great grace, this conversion from blindness since birth, to full sight. It is a stumbling block to those who cannot accept the authority of grace, and the witness - the healed and sighted - is cast out of the temple, on his own. Even his parents will not stand with him. And those behind remain outside of grace, unbelieving, convinced of sinfulness and condemnation for both the healed man and Jesus. The one cast out comes to the one who has loved him and healed him, and the pact is sealed - as his eyes were sealed with the mud of new creation. "Lord, I believe!" The cast out is a part of a new family, new relatedness, new relationship.

And Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind." Then some of the Pharisees who were with him heard these words, and said to him, "Are we blind also?" Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. Those who claim to see cannot plead ignorance. The ones who remain condemning are themselves here condemned. It's like the cast of darkness, and those who choose to remain in it. If we see, it carries the responsibility for what we know. I think this is an important distinction: those who are blind need sight, Jesus is here to open their eyes. But those who claim to see stand in responsibility for what they know. Those who condemn do themselves remain by volition, as they claim, in the darkness. The stumbling block is power - who gives the glory to God here? Who hangs onto power, while there is a greater power of grace at work? Who is the cast out? Who is it that does not see? Jesus will take those who are cast out, the outsiders, and they are his own. The relationship is sealed by grace and by faith. It is by sight that we see and know, by holding on to that which keeps us from grace that we remain in our chosen darkness. To what do we owe this tremendous power, this grace that provides us with stumbling blocks that divide and ask us to choose from darkness to light? Hidden under these words is the image and power of relationship - of love, because there is love in grace. But it asks us to step up to it, and meet it in faith.