The Son of Man is also Lord of the Sabbath

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

In yesterday's reading, Jesus dined in the home of His new disciple, Levi (or Matthew), the tax collector. The leadership of the temple were scandalized that He socialized with sinners. Jesus told 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." The Pharisees and scribes then asked why Jesus' disciples ate and drank, while those of John the Baptist fasted and prayed like those in the temple leadership. Jesus replied that the friends of the bridegroom will feast while the bridegroom is with them - later they will fast. He then told the parable about new wine needing new wineskins, and said, "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?" After the passages about dining with Matthew, the tax collector and disciple, we are given another example of "feasting" that scandalizes. My study bible notes: "The correct observance of the Sabbath-rest is a major point of controversy between the Pharisees and Jesus."

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." A note reads: "This is a reminder that Jesus is God in the flesh -- that He is both God and man." Clearly, the statement that the Son of Man is Lord of the Sabbath is a powerful declaration that sets order into the perception of the law. What is the will of God? The law is written to serve God and man, not the other way around. It is at the same time a powerful declaration of what in Orthodox theology is called economia: this means that in cases where there is difficulty or hardship following received understanding, and a choice is to be made, we choose on the side of mercy. This is an extension of mercy - of God's will - that stands in or overrides "the law" as we understand it in situations that call practice into question, especially at times of hardship or distress.

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. A note in my study bible says, "According to the scribes and Pharisees, healing was considered work and was not permissible on the Sabbath. They believed they served God by being zealous for traditions they had built up around the Law, and they saw Jesus as a lawbreaker. Their dedication to rigid legalism made them insensitive to God's priorities."

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. As a counterpart to the verses above, in which mercy is exemplified in the eating of the grain, so this passage illustrates the practice of mercy. The question is, really, what is the point and purpose of the law? Is it for mercy, is it for ministering?

If we accept God's will, we believe that this will is characterized by certain aspects of the personal. That is, we believe that God is not simply an energy or a detached form of intelligence, but also that God is a Person (or rather, in Christian theology, Three Persons in One). What is the personal? What is personhood? These are essential questions for the Christian faith. We have also been taught (from Jewish tradition) that God made man in His image, and that we are to be "like God." All of this is relevant to the question of personhood and notions of persona. A person is someone with whom we have relationship, and who we know by their characteristics or, if you will, personality. And what we accept that we know of God is that God is love. God made man (and all the world) and chooses to minister to this beloved creation. If the law is to serve God's purposes and to minister to man, then whatever acts are carried out in that Name must also be loving and merciful, as is the will of God. So, simply put, if we are to truly follow God and God's purposes, then we will seek to come down on the side of any question that arises on the side of mercy. This is not to excuse any wrongdoing, or banish the consequences of harmful behavior (that wouldn't really be fully embodying the upholding of mercy or love as a practice anyway). But it is an answer to a question: "Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?" Jesus frames the question in the way that sets God first, above the law -- and God's purposes, i.e. ministry to man, first. If He has come into the world "for the life of the world" then we must consider these questions seriously. What does it mean to minister, and to carry out "God's will?" We know God's will is love and mercy. Let us consider then, questions of our own: How do we uphold love as a practice? And who needs our mercy? Do we tolerate those who abuse? What about their victims? How do we best serve love? These questions will always be with us, and they will present themselves to us privately and personally as we seek to make our choices. As long as we have "rules" for the good, there will be those who find a way to use them and bend them to suit their purposes and use them as cover. Let us remember love and mercy, and that they are linked to truth and those who are pure in heart. Do we do good or evil, do we save life or destroy?

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

In yesterday's reading, Jesus healed a man in front of a crowd so large that the man's friends had to lower him down on his bed through the roof of the house. Many Pharisees and scribes were there, and they questioned Jesus when He said to the paralytic, "Man, your sins are forgiven you." At that point, Jesus asked, "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."

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. My study bible notes here: "Levi (Matthew)answers Christ's call, follow me, and leaves his occupation to become a disciple. From the beginning of His ministry Christ has been a friend of tax collectors and sinners, which is one of the Pharisees' complaints against Him (v. 30). Levi may also have been one of those tax collectors prepared for Christ by John the Baptist (3:12)."

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. My study bible says, "This feast expresses Matthew's joy and gratitude. The guest register is a stirring demonstration of the fruit of Jesus' love and forgiveness." Inclusion of the excluded is a theme that has resurfaced time after time already in this Gospel. In yesterday's reading, Jesus demonstrated the power to forgive sins. Repeatedly, we have come to understand through this Gospel that Jesus' followers, His own immediate disciples, are sinful men. See Peter's confession in this reading: Do not be afraid. From now on you will catch men.

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." A note reads: "Christ has come to call only those who know they need Him. Sinners know it, but the scribes and Pharisees do not." Here is a clue to the inclusion of all: those who are excluded perhaps understand more deeply their need of help and healing, their need of a physician, as Jesus puts it. As He has said, He is here to save, not to condemn. It is not that we are works of perfection as we are, but that imperfect as we may be, we are one of His, and His love is there for us if we want it and know we need it.

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.'" My study bible notes on these verses: "Jesus' earthly life is a time of joyous blessings. But there will come a time when His followers will practice fasting." Of course, fasting is a part of the long history of Christian tradition throughout the widespread denominations of the Church. But the parable of the wineskins is interesting, because it tells us about Jesus' consciousness that He is doing something new. He is not merely fulfilling the old. This is a break, this is something new and radical and revolutionary, because it includes the excluded. No matter where we are, or what we do, or how we see the world, Christ is for everybody. "For the life of the world" really means there are no exceptions. In this parable of the wineskins, He is expressing His awareness of what He is doing -- and also his consciousness of the difficulties of the scribes and the Pharisees.

For us, perhaps, this story has a deeper meaning that we must consider. When we start off on a journey of faith, we may be in for many surprises. We may find that we are called to fast or feast with the Bridegroom ourselves. There are things of which we may be called to repent, and things we may secretly find shameful (like perhaps our deep devotion to faith that takes us away from old friends or attachments), that we will be called to embody in a bold way. Whatever it is, the love of Christ calls us and it always calls us to new life. Repentance, I find, is a series or a process of choices that calls us out of the old -- the old wine which we are used to -- and into the new. This parable works today as much as it did for the time when it was told, and under the circumstances in which we find ourselves as much as the circumstances at Matthew's table. We may rejoice with our Bridegroom as we are His friends. But there will always be something new in which we are called to "Follow Him," as was Matthew, and we must be ready to do so. In that time we will fast, if from nothing else, at least from our "old wine" so that we may be issued into the new. This is the Physician's work in us.

Man, your sins are forgiven you

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 of 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

In yesterday's reading, we were told about Jesus' first choosing of His disciples. In this case, He directed Simon (Peter), and James and John Zebedee as they were fishing. He taught them to cast a net into the depths at a certain place, and - after a night in which they fished and found no catch - they brought up an abundance of fish, so great that their nets were breaking and two boats began to sink. After this, Simon called Jesus "Lord" and declared himself to be a sinful man. Jesus replied, "Do not be afraid. From now on you will catch men." We were told, 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." My study bible notes: "Leprosy was one of the most dreaded diseases of this time. It brought great physical suffering, and total banishment from society." It's important that we understand the stigma of this disease; an afflicted person was separated from the community in both a physical and spiritual sense.

Then He put out His hand and touched him, saying, "I am willing; be cleansed." Immediately the leprosy left him. A note reads, "Jesus touched this man, both sick and an outcast. In the healing of this leper, the Lord also demonstrates there is no one in society who is left untouched by His gospel." It reminds me of yesterday's reading, in which Simon Peter confessed that he was a sinful man. It's not the sin that counts, but the faith that makes the connection with Jesus.

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." My study bible notes: "Jesus instructs the man to tell no one because He wants to avoid public misunderstanding of His messiahship. But He makes one exception, instructing the former leper to obey the Law and give testimony before the Jewish leaders. By tradition, the man needs an official certificate that he is cured before he can rejoin society." It's important to note that Jesus is following the religious laws and instructs the leper to do the same, with respect, "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 of Him of their infirmities. So He Himself often withdrew into the wilderness and prayed. A note here reads: "There are always more people to teach, to heal, to be freed from demons. But Jesus still takes time for prayer." It's good to know that Jesus needs the time for private prayer with the Father. It's as if this is where all the spiritual energy comes from - and of course, His direction. We, too, must do the same thing!

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." This is a wonderfully vivid story, as there are so many crowding into this place that the roof has to be dismantled so the paralytic can be lowered down in the midst of the crowd and healed by Jesus. Most often, we will be told in commentary that it is an illustration of how we can be brought to healing and health - brought to Christ and the kingdom - through the power of prayer and help by our friends. Even Jesus relies on his friends (the disciples chosen in yesterday's reading) to help spread his gospel message. When we ask others to share with us our hopes and desires for help through prayer, we are connected in love in a very special way. This kingdom works through connection with others, and so does the Holy Spirit in our world - through us.

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 writes: "The powers to forgive sins and to heal belong to God alone. Jesus' exercise of these powers shows that He is the incarnate Son of God." In this scene, we have members of the leadership of the temple witnessing what is happening. They are the experts, the keepers and interpreters of Scripture and guardians of the law. As is so often the case in the Gospels, the healed man is changed in more ways than merely physical healing. He becomes a convert; he leaves glorifying God. Restoration through Christ's power is not just a return to health, but it is also a restoration to the kingdom, to belonging. All are amazed, and they say, "We have seen strange things today."

Let us remember, then, the power of prayer, and our union and connection with one another in the kingdom through this power. In both the case of the leper and of the paralytic, who walks home on his own while glorifying God, we understand restoration in its fullest concept. Restoration is not just about being restored to our place of health and wellness physically, mentally, or emotionally - but it is also a spiritual restoration. Restoration is to the kingdom, to a sense of belonging to the fullness of spiritual community. When we pray for our friends, we must remember this. When we pray for others whom we know or do not know, we must remember this. Restoration is about belonging to the fullness of a spiritual kingdom, whose rule and identity is in love. The network that forms these spiritual bonds between us is one that expands and grows. It covers our deepest depths and can take in the broadest spectrum of all of us, including (and perhaps in our Gospel messages, most especially) the outcasts among our societies. The power of prayer expands to include not only the unincluded and disenfranchised in our world and whatever social or other systems we may be talking about - but it also includes those parts of ourselves we may find distasteful or shameful to ourselves. In yesterday's reading, Simon Peter - the one who will speak for the apostles and among the first called to discipleship - confesses that he is a sinful man. In today's reading, Jesus reveals His power to forgive sins. Whatever we are willing to bring to this table is included. He wants us all, and all of what there is to ourselves. We don't need to be perfect. He will take us as we are, with faith. We have all the time in the world, and beyond, to learn where He asks us to change, to repent, to heal. We will be taught how to "Follow Him" and to serve, and what we need to leave behind along the way. All we have to do is to open the door, through faith, and bring ourselves into that place. The power of prayer can do this for us; it can bring us to that place where the additional grace of our power to cooperate with Spirit, with Christ, can work. Are you ready for that? Can you help your friends to get there with your prayer?

Do not be afraid. From now on you will catch men.

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 of Jesus' healing ministry. He healed Peter's mother-in-law. That reading described the busy events of a day of healing, exorcism and ministry, and Jesus' attempts to find some time alone - we assume - to pray. Finally, when the crowd followed Him and asked Him to stay, he demurred, saying, ""I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."

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. My study bible notes here: "The Lake of Gennesaret, also known as the Sea of Galilee, is about 13 miles long and 7 miles wide." What I notice is how the text leads from one passage to another. In Saturday's reading, Jesus declared His mission: He must preach the kingdom of God, and He must do so in many cities. In today's reading, we find Him fulfilling His mission, moving on and preaching to great crowds. We note that He finds any means available to do this, whatever will work. A boat is something without permanent roots to just one spot, that goes from here to there, where it needs to be. Jesus goes where He needs to be and does - improvises if necessary - whatever He needs to do to fulfill His mission of preaching the kingdom of God.

When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch." A note reads, "Simon Peter does not know that Jesus' request to launch out into the deep will mean a radical change of life for him." The depth of the water can be compared to the depths within ourselves. How deep will we go with Christ as the guide? How much will we be challenged? To what depth?

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. My study bible says, "Peter both called Jesus Master and did whatever his Master asked him to do. Allegiance and obedience go together." The abundance of this harvest is overwhelming in the picture. Working by themselves all night, they caught nothing. But when they followed Christ's words, and lowered their nets down into the deep as instructed, the catch is too much for them and their equipment. Their nets are breaking, even the other boat is filled to the extent that they both begin to sink. Jesus' improvisation for preaching in the boat off the shore gathers multitudes. His instructions to the fishermen gathers an abundance for which no preparation is adequate.

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 notes here: "Peter kneels and confesses Jesus as Lord, showing a profound awareness both of the divinity of Christ and of his own human sinfulness." Peter's response to this "sign" is a response to divinity. His own awe makes him - at the same time (as my study bible notes) - acutely aware of himself, and his own reality.

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. A note here reads: "The first disciples, partners in fishing, were to become partners also in the work of mission and evangelism in the early Church."

It's interesting to me to note that the minute Peter confesses his own sins, it's as if Jesus doesn't care at all about that. What Jesus cares about is Peter's confession, in a sense, of faith. This may not read the same as the passages in which Peter confesses that Jesus is the Christ in a more formally recognized way (see commentaries on the passages in Matthew, Mark and John - and we will read another in Luke chapter 9), but nevertheless this is indeed a confession that Jesus is Lord. All it takes is this recognition in Peter, and despite the confession of his sinful condition, Jesus makes Simon his disciple. It's not that confession has nothing to do with it - far from it. In fact, Peter's mind is working the way it does in spiritual transformation as a great example to us all: the awareness of spiritual reality and our own reality are inseparable. Prayer life works to put us into contact with God so that we recognize where we need to change. These things work hand in hand; in a sense they work "organically" in us (to use a popular word). We break down prayer and union into different practices so that we understand them: confession, transformation, giving things "up" or "over" to God, a willingness to cooperate or invite in the work of the Holy Spirit. But, in reality, spiritual life works as a cooperative whole and transits through our lifetimes. I believe that this experience of this process is one that works in us naturally as we go through the stages of our lives and of our prayer life. To follow instructions, and trust, to dip those nets down deep into our deepest (and most hidden) places, is to work together in spiritual life with our Creator. This is often called "synergy" - the combined cooperative efforts of human being and Spirit by which we are saved, and through which we produce a harvest of abundance, and are given life, more abundantly. If ever there were a metaphor for the abundance of fish in the sea, that is one. There is so much in this passage that we can call upon and take a hard look at as metaphor for what happens in our lives in this practice. But the abundance of the catch is the great vivid picture that we have. Working with God, there is no telling where we will go and what we will do. We don't need to be perfect, we just need to be open to the process and let it happen, and follow: and trust, in faith.

The last poignant sentence sums up something else of great importance. So when they had brought their boats to land, they forsook all and followed Him. The past life is over; they will go on to do other things than what they have trained for. It will be a life of improvisation, and learning, and growing and transformation and sacrifice. They forsook all and followed Him. But where they go, the harvest will be an abundance no one can anticipate. To this time, we still cannot estimate the numbers of their catch. Remember this model; you may not find what you know or think you know on this journey - but be prepared for surprises, and change, far beyond our expectations. And remember Jesus' words, "Do not be afraid."

For this purpose I have been sent

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

In yesterday's reading, we read of Jesus' exorcism of a demon-possessed man in the synagogue at Capernaum. The man cried out, "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!" Jesus' fame grows in Galilee, as His authority and power are witnessed and received.

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. My study bible refers me to a note on the similar passage in Matthew's Gospel: "This passage and 1 Cor. 9:5 (where Peter is called Cephas - see John 1:42) indicate Peter was married. Jesus' healing miracles are diverse. In this case, He heals by touch . . . [elsewhere] He healed by the power of His word [as in the exorcism in yesterday's reading]. This healing is immediate and complete; others are gradual (see Mark 8:22-25) or require the cooperation of the persons healed or of his or her loved ones (see Luke 8:54-55)." In Matthew's Gospel version of this story, Isaiah's words are quoted (from Isaiah 53:4): "He Himself took our infirmities and bore our sicknesses." It's interesting to understand Peter's marriage, and the citation from 1 Corinthians (above, in the note) teaches us that Peter's family was part of the ministry. We know from references such as these and many others that women were as much a part of this ministry from the beginning as were the men we read of as apostles and disciples. In this case, the service of Peter's mother-in-law is also part of the ministry; she is participating in support of it as were other women. In this case they are in the ministry's "headquarters" at Capernaum. She is healed and she takes her place as part of that service - she is again "upright" and restored to her important place of service. In that sense, the fever that is rebuked by Christ was interfering with her place in life as part of this phenomenal ministry. I believe that we are meant by the Evangelist to understand this perspective. To serve is honorable, but it also depends on what and whom we serve and for what purpose.

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. My study bible notes, "Jesus performed many miracles, healing countless people and releasing many from demonic spirits. No sickness could resist His power; no demon could refuse His word." We're also given a picture here of a long day of ministry. Earlier, He taught and preached at the synagogue and performed an exorcism there. Going to Peter's house afterward, He is made aware of the healing that needs to be made to Peter's mother-in-law. When the sun sets (the end of the Sabbath and the beginning of the new day) Jesus ministers by healing to all who are brought to Him.

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. A note reads: "Jesus prohibits the demons from identifying Him for two reasons: (1) theirs is not a confession of faith, and (2) He reveals Himself to the people in His own way and time." Thus far in Luke's Gospel, we are always made aware of the spiritual reality behind the powerful work of Jesus. He is the Christ, and He is here for a powerful spiritual purpose that encompasses the healing of all of the world.

Now when it was day, He departed and went into a deserted place. Again, we are reminded of the fullness of this ministry. In the morning, Jesus leaves for "a deserted place" - presumably, to pray and have some time to Himself.

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 has a note here that makes an important point: "Jesus' ministry was not based on the wants and needs of people in any given locality. Nor was the primary purpose of His ministry to heal. Rather His purpose was to preach the kingdom of God. Thus He moved to other cities, the miracles testifying to the power of the gospel message which He preached."

Let us consider then, what it means to be "healed." Healing is a powerfully important concept in the Gospels. It's not just about physical ailments and our release from them. It's not just about demonic possession and release from such a fate, either. Healing encompasses the whole of what it is to be restored to "right relationship" with God. Just as Peter's mother-in-law is able to once again be restored upright to her proper place in serving this ministry, so are we. Healing and mercy are concepts that are inextricably linked in the Greek of the New Testament. The word for "mercy" sounds alike to the word for "olive oil" - the base for all healing balm in the ancient world. To be restored through this mercy is to be healed on every single level, whether it be spiritual, mental, emotional or physical. We are restored to our proper places, in right relationship to God (and to neighbor). This is the aim of this ministry, and the meaning of salvation. Jesus' important purpose is to preach the kingdom of God because it is this kingdom, among us, that restores us to our proper and rightful place of dignity and uprightness, free of whatever it is that binds us and burdens us and keeps us free of the fullness of what it is to be a human being. Loss is not necessarily recompensated, the past is not necessarily restored, but we step into a new and different life of fullness. When you pray for mercy, remember that it is that fullness of restoration in union with that kingdom for which you pray. This is life, more abundantly - and Jesus is with us "for the life of the world."

What have we to do with You, Jesus of Nazareth?

Then He 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.

- Luke 4:31-37

In yesterday's reading, Jesus was preaching in His hometown of Nazareth. In the synagogue, He read the words of Isaiah's prophecy: "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor..." Jesus declared, "Today this Scripture is fulfilled in your hearing." But His neighbors and those who knew Him growing up in Nazareth could not believe what He taught. When He chastised them, reminding them that those who benefited from the gifts of the prophets Elijah and Elisha were not themselves Jews, they took him out of the city and sought to throw him down over a cliff.

Then He 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. Capernaum was a major city on the northern shore of the Lake of Galilee. It is to become Jesus' headquarters, so to speak. My study bible notes that "Jesus derives His authority from His messianic identity -- unlike the scribes and the Pharisees, who claim authority because of their academic credentials as teachers of the Law." Jesus' authority comes from within Himself; this is an important point of which to take note in all of the Gospels. It is a great source of contention when dealing with the authorities in the temple.

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!" My study bible notes: "The demon and the possessed man speak in the plural we, expressing their fear before the divine presence of Jesus. The demon recognizes Jesus as the Holy One of God, but is rebuked for his hostile boldness." In other readings, we learn that Jesus seeks to quiet the demons who recognize Him until such time as Jesus Himself is ready to reveal His own identity. The demons know who He is. At once it is established that we are dealing not merely with a worldly reality but also a spiritual one - one which is entirely involved in our world although a great mystery to us. It is from this place of spiritual reality that Jesus derives - and uses - His power.

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. We turn once again to the source of Jesus' authority and power. It is not a worldly one. He doesn't bear the credentials of having studied under a great and recognized teacher - which would give Him authority among the rabbinical scholars and in the temple.

Readings such as this one open up a great question for us: How do we recognize spiritual authority? Of course we have all of our own institutions and authorities and credentials too. But Christ's authority comes from a different place - and, as we have seen, it takes a particular form of reception or perception to recognize that authority. They could not do it in Nazareth, His hometown. There were too many assumptions about what was possible for Jesus to do and to be for that to happen - and envy, as well. What does it take for these people in Capernaum to understand and to receive Him? Why does Jesus perform healings, miracles and signs in some places and not in others? As He indicated in yesterday's reading, God's grace works among the faithful. It is faith that unlocks the doors. Authority or some form of qualification by inheritance or title or appellation or tradition simply doesn't work of itself alone when we are speaking about the spiritual. Spiritual life is here and now, real, and in the present moment. It is alive. It does not exist merely in declarations or oaths or a statement of principles. It is something that we must live, that lives in us, and that sparks our hearts to perceive it and receive it. How would you or I recognize Jesus' authority in our midst today? Would we or could we understand the power of the Spirit at work? We need to keep this in mind as we seek to understand our faith at work in us today in the here and now. Spirit is alive and well. It works in us. It confers authority, and it gives us spiritual eyes and ears with which to see and hear. Can we pray for this for ourselves? Can we be awake to it now?

The Spirit of the Lord is upon Me

Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region. And He taught in their synagogues, being glorified by all.

So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:

"The Spirit of the LORD is upon Me,

Because He has anointed Me

To preach the gospel to the poor;

He has sent Me to heal the brokenhearted,

To proclaim liberty to the captives

And recovery of sight to the blind,

To set at liberty those who are oppressed;

To proclaim the acceptable year of the LORD."

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, "Today this Scripture is fulfilled in your hearing." So all bore witness to Him, and marveled at the gracious word which proceeded out of His mouth. And they said, "Is this not Joseph's son?" He said to them, "You will surely say this proverb to Me, 'Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in Your country.'" Then He said, "Assuredly, I say to you, no prophet is accepted in his own country. But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow. And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian." So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff. Then passing through the midst of them, He went His way.

- Luke 4:14-30

In yesterday's reading, Jesus was "led by the Spirit into the wilderness" after His baptism by John the Baptist. For forty days he was "tempted by the devil." Afterward, when they had ended, He was hungry - and we read of the temptations He faced at that time. Jesus makes the distinction of always putting God first - it is in the service to and union with God the Father that He will use his power and make His choices.

Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region. And He taught in their synagogues, being glorified by all. In Jesus' first public ministry days of preaching, He receives widespread recognition and admiration. This is the beginning of his ministry and public works, which began with baptism and forty days in the wilderness.

So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written: "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord." My study bible notes that "Isaiah speaks of the anointing of Christ by the Holy Spirit. The Spirit of the LORD descended upon Jesus at baptism (3:22). Jesus will bring blessings long awaited by the Jewish people, thus fulfilling the prophecy of Isaiah."

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, "Today this Scripture is fulfilled in your hearing." So all bore witness to Him, and marveled at the gracious word which proceeded out of His mouth. And they said, "Is this not Joseph's son?" My study bible writes, "They marveled at His words, but could not believe that Jesus, a fellow villager, could be the Messiah." Why is it so hard to believe that one from among our own midst could be filled with marvelous gifts? The gifts of the Spirit - the anointing referred to in the quotation from Isaiah (as my study bible notes) proceed from Jesus, so much so that "the eyes of all who were in the synagogue were fixed on Him." They "marveled at the gracious word which proceeded out of His mouth." But then, their own expectations and understanding set in. "Is this not Joseph's son?" God's transforming power may have tremendous effects in our midst. Can we accept them - or will our own sense of reality and projection of our own expectations set in to refute what we see and hear?

He said to them, "You will surely say this proverb to Me, 'Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in Your country.'" He is predicting that they will ask for proofs and signs.

Then He said, "Assuredly, I say to you, no prophet is accepted in his own country. But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow. And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian." A note reads, "Jesus exposes their unbelief. Through examples of God's mercy to Gentiles, He warns them that their heritage alone will not save them." Jesus accepts that He will be rejected in his home country - and refuses to provide signs or proofs to persuade them to change their minds. He's warning them very strongly, and telling them of precedents, in which Jewish heritage wasn't sufficient for the grace and action of God in their midst, but faith was sufficient. In the cases of the prophets Elijah and Elisha which Jesus offers, it was Gentiles who received the grace that came through them.

So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff. Then passing through the midst of them, He went His way. My study bible writes, "They seek to destroy Him but He miraculously passes through the midst of them unharmed." They are incensed, it seems to me, that their own sense of entitlement has been violated, and they respond with violence and outrage. The words we read here are similar to the ones we read several times in John's Gospel (which we have just explored in the lectionary readings). As Jesus appeared at the various festivals throughout the three years marked in that Gospel, the authorities sought to lay their hands on Him, and arrest Him. But until it was "His hour" (that is, the time for His Passion), He would "pass through the midst of them."

In the past three readings, we have a quick summing up of the early days of Jesus' ministry. First He is baptized. Then He is sent by the Spirit to be tempted for forty days. Finally, He begins His public speaking and preaching. He is welcome in Galilee, and even "glorified by all." But Galilee is a land of Gentiles, a place that is not "pure" in the sense that it is a cosmopolitan mix of many peoples, languages, and much trade. In His home country of Nazareth, He is rejected. They cannot get past their own expectations, and envy. It is envy that is at the heart of this rejection in today's story: the inability to accept the gifts that can be bestowed upon another, the action of the Spirit which anoints and gives its gifts and "life, more abundantly." Envy is at the heart of the stories we read in the bible in some sense. In the beginning of this Gospel, John the Baptist comes preaching a preparation of repentance and baptism for the One who is to come. He speaks strongly of Judgment. Soon after His baptism, Jesus is sent to the wilderness to face the temptations of Satan. The archetypal sin of the "prince" or "ruler of this world" (as Satan is repeatedly called by Christ) is that of envy. He rules where He can rule rather than serve the Christ who puts the Father first. And I think that for our own sake it is important that we understand just how much evil and difficulties and heartache and disaster is caused by envy.

Jesus teaches in the synagogue the words of Isaiah, that He is here to "preach the gospel to the poor;" He is sent "to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind," and "to set at liberty those who are oppressed." In the historical acts of war in the grand scale of the world powers that result from envy - from wanting what others have - we may easily find the results in the "poor, the brokenhearted, the captives, the blind, those who are oppressed." In actions we take in our personal lives out of envy, we too, may create harm even in the most intimate of family settings - causing others to be poor, or brokenhearted, to leave them captive in some sense, blind and oppressed. Let us consider, then, envy, and how it works to project onto others the limitations we would have for them. The gift of Christ is that of life, more abundantly. Let us receive the good news of this gospel with the generosity characteristic of its mercy and grace - and gifts in abundance. It is only in this spirit that those gifts will be at work in our own midst.

Get behind Me, Satan!

Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, "If You are the Son of God, command this stone to become bread." But Jesus answered him, saying, "It is written,

'Man shall not live by bread alone, but by every word of God.'"

Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, "All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours." And Jesus answered and said to him, "Get behind Me, Satan! For it is written,

'You shall worship the LORD your God, and Him only you shall serve.'"

Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here. For it is written:

'He shall give His angels charge over you,

To keep you,'

and

'In their hands they shall bear you up,

Lest you dash your foot against a stone.'"

And Jesus answered and said to him, "It has been said, 'You shall not tempt the LORD your God.'" Now when the devil had ended every temptation, he departed from Him until an opportune time.

- Luke 4:1-13

In yesterday's reading, we read of Jesus' baptism in the Jordan by John the Baptist. At what is called an Epiphany or Theophany, the Holy Trinity was revealed: the Holy Spirit "descended in bodily form like a dove upon Him," and a voice came from heaven declaring "You are my beloved Son; in You I am well pleased." This revelation marks the beginning of Jesus' earthly ministry.

Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, . . . My study bible notes here that, "This exodus of Jesus into the wilderness following His baptism has a dual symbolism: (1) the Old Testament type of Israel in the wilderness Exodus following the 'baptism' in the Red Sea, and (2) our new exodus of salvation from darkness to light, though yet in this world." I think it's significant that the great revelation of the Trinity (and Jesus as Son) is not immediately met with fanfare and public works, but Jesus is instead led by the Spirit into the wilderness. Three is important work to do first. Our baptism with the Spirit is an initiation into the deepest levels of self, not just how we approach the world and reflect who we are there. This initiation period is serious and sacred: for Jesus it will last a full forty days.

. . . being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, "If You are the Son of God, command this stone to become bread." My study bible notes: "Satan's attempt here was to exploit the extreme hunger which the Lord experienced in His humanity. The phrase, if You are the Son of God, shows Satan was seeking to generate self-doubt in Christ concerning His divinity, and to control His actions."

But Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" My study bible notes, "The fullness of life sought by mankind is not found in material satisfaction, but in the revealed word of God." John's Gospel teaches us that Jesus Himself is the Word, sent into the world. The evil one, or Satan, tempts Jesus to use power in ways that are not part of the Father's will; Jesus is in the world as the Word in order to perfectly represent the Father to us. It is from the Father that His words and commands come.

Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, "All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours." And Jesus answered and said to him, "Get behind Me, Satan! For it is written, 'You shall worship the LORD your God, and Him only you shall serve.'" My study bible writes: "The devil claims to be the possessor of all worldly power and wealth, and attempts to turn Jesus from His true sonship and ministry. Christ does not dispute the claim, but declares that man is to worship God alone (v. 8)." It is another temptation to use power in a "worldly" sense. Once again, Jesus' mission is to use power and to minister as He is taught by the Father. "Get behind Me, Satan!" are also the words Jesus will use with Peter, when Peter tries to persuade Him that He should not face death and the cross. Here, it reads like a command of authority: it is Satan who should follow Christ. The temptation to worldly glory is about power and fame, appearance and "the praise of men."

Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here. For it is written: 'He shall give His angels charge over you, to keep you,' and 'In their hands they shall bear you up, lest you dash your foot against a stone.'"And Jesus answered and said to him, "It has been said, 'You shall not tempt the LORD your God.'" My study bible notes here: "The third temptation (second in Matthew's order) concerns self-aggrandizement and vanity. Is Jesus to base His ministry on new, spectacular acts designed to get people's attention? He declares one is not to tempt God (v. 12), that is, to test His providential love and care by thoughtless and vain acts." Once again, when Jesus does "spectacular acts" they will be those that convey the will of God. His power will be used to create miracles of healing and feeding, even raising Lazarus from the dead, but these acts will be "signs" of the greater power that is behind Him, in whose Name He acts. All that Jesus does in His ministry will be to gather those whom the Father brings to Him; He is the Good Shepherd, and He seeks His flock, loyal and in union and relationship with Father, Son and Spirit. Jesus will call this confession of faith the rock upon which He will build His church, "and the gates of Hades shall not prevail against it."

Now when the devil had ended every temptation, he departed from Him until an opportune time. A note reads: "In Luke's account of the temptations, the devil will bide his time for another opportunity to test Jesus." I think this is an important understanding. Jesus will be subject to the temptations of worldly life that we are - as the "ruler of this world" will try to give to Him.

Let us think about the temptations of Jesus. We think we have various needs, and we do, but Christ puts the love of God first. It is similar to His teaching of the greatest commandments. The first is, "Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." This sets the tone for all else that is to come, all other choices (including the love of neighbor). The Son does not abuse His power simply because He has it. He is here to do something, for specific purpose, to serve something, Someone. Whatever signs He performs will be done with this purpose, to reveal the Father and to gather together those whom He loves in union with Himself and the Father, and to keep them with Him eternally, not to lose a single one. The temptations Jesus faces here are those of worldly and material concern and to use His power in this service. But they all have one thing in common, they are missing the power of the Father and the service to the Father, and this is what Jesus rejects. It is that first Great Commandment that is missing, and that is the whole of the loss that faith remedies. Jesus will minister to bring salvation in the form of "God with us." In that simple step of putting God first lies all the balance in our lives, and what we seek to do with our own might and power and desire. We will be tempted by every possible dare to do otherwise. We will find ourselves by following the power of the Spirit in our lives.

You are My beloved Son; in You I am well pleased

Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn, but the chaff He will burn with unquenchable fire."

And with many other exhortations he preached to the people. But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison.

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased."

- Luke 3:15-22

In yesterday's reading, we began the Gospel of Luke in the lectionary cycle. John the Baptist has come proclaiming the advent of the One who is to come. He repeats the words of the prophecy of Isaiah: Prepare the way of the LORD; Make His paths straight. He speaks of the great leveling that is to take place before Him, and preaches a repentance of righteousness and baptism in preparation.

Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, "I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in his hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn, but the chaff He will burn with unquenchable fire." My study bible notes: "With a clear understanding of his own mission, John points to Christ as coming Messiah who will baptize . . . with the Holy Spirit and fire. Although baptism is practiced by Jesus' circle of disciples (John 4:1, 2), the prophecy here describes the baptismal gift of the Spirit at Pentecost (Acts 2:1-4). Fire in this context seems to imply judgment, the same as the images of the winnowing fan and of burning the chaff (v. 17). John understands that the coming of the Messiah brings judgment, as the Apostle John writes, 'This is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil' (John 3:19)." In keeping with the images John the Baptist quotes from the prophecy of Isaiah (see yesterday's reading and commentary), John emphasizes the great leveling that is to take place. All people will stand before this judgment equally. The powerful linking of the coming of the Holy Spirit with the fire of judgment is an important clue to understanding what judgment is about, to my mind. It all depends upon how we respond to this Spirit, a very real mystical presence for each of us. John the Baptist preaches repentance for this great event, this gift and bestowal for each one of us.

And with many other exhortations he preached to the people. But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison. My study bible notes, "John rebuked Herod Antipas because he had divorced his wife and married Herodias, his brother Philip's wife, while Philip was still living." With the evocation of judgment and righteousness also comes oppression of the righteous, specifically of the prophet who speaks of the One who is to come. In the Gospel narratives, this very clear element will play itself out as the face of evil force in the world. As companion to St. Paul, the Evangelist Luke himself would be no stranger to the forces of the law and imperial rule used against their missionary activities. As Evangelist to Gentiles, it is important to note that in yesterday's reading, Luke writes of John the Baptist's preaching of the righteousness and repentance available to both soldiers and tax collectors, representatives and enforcers of Roman rule.

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. My study bible notes, "Jesus comes to be baptized, recognizing John's ministry. Jesus does not need baptism for forgiveness of sins, for He is sinless. Rather He is baptized to be revealed to Israel (John 1:31). In this baptism, He identifies Himself with His church that is to be, prefiguring our going down to death in baptism (see Rom. 6:1-6). By thus entering the waters of Jordan, He sanctifies forever the waters of baptism (and indeed, all of creation), by mystery restoring it to its original condition through union with Him." I quite love this theology of union; it emphasizes the basic goodness of creation, the beauty of the world restored and reunited with its Creator who offers life, more abundantly.

And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, "You are My beloved Son; in You I am well pleased." A note here reads: "The dove in bodily form is not an incarnation of the Spirit, but a temporary sign showing the invisible descent of the fullness of the Spirit on Jesus. The voice of the Father testifies to the divine nature of Christ, completing the revealing (epiphany) of the Holy Trinity at the baptism of Jesus. The [Eastern] church sets aside January 6th as a day to celebrate this Epiphany or Theophany (lit. "appearance of God") of our Lord." The practice in the ancient church was to celebrate this event on January 6h, a tradition still kept to this day in various branches of the church. It marks the beginning of Jesus' public ministry, this revelation of Trinity and of Jesus' identity as Son.

In today's passage, we begin with John the Baptist's mission of preparation and repentance for the coming of the Lord. Isaiah's words from yesterday's reading teach us about this great preparation: all is leveled before Him. He brings with Him judgment, and salvation. John preaches a baptism of repentance and righteousness, even for those who are part of the mechanism of Roman rule, the soldiers and the tax collectors. When Jesus Himself steps into the Jordan for baptism, all is revealed: Father, Son and Spirit. We have a picture of completion in miniature form in today's reading: preparation, judgment, glorification revealing Jesus' true identity and the place in the Holy Trinity, the bestowal of the Spirit and the voice of the Father. And the waters of baptism are blessed, and ready to receive us as we, too, ask for this gift of the Spirit. Once again, as in yesterday's reading, it is time to ask, how shall we receive it? And how will we receive Him?

Prepare the way of the Lord, make His paths straight

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed.

...

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.

Every valley shall be filled

And every mountain and hill brought low;

The crooked places shall be made straight

And the rough ways smooth;

And all flesh shall see the salvation of God.'"

Then he said to the multitudes that came out to be baptized by him, "Brook of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourself, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire."

So the people asked him, saying, "What shall we do then?" He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise." Then tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" And he said to them, "Collect no more than what is appointed for you." Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."

- Luke 1:1-4,3:1-14

In the lectionary cycle, today's reading begins the Gospel of Luke. The lectionary will continue with Luke's Gospel until the days before Christmas, so we will have the opportunity to explore it fairly fully. I believe the Gospels work well taken as a whole, in sequence. It is especially helpful to the understanding of each passage to understand it in context, and study it that way. I am repeatedly tempted to deviate from the lectionary, and turn to a straightforward study of each book and every reading in sequence until we finish the whole of a Gospel. This would give great opportunity for study (and perhaps I might take a break once in awhile and still not be out of step with the study sequence). I'd be interested in hearing what my readers think about this possibility (via email), but for now we will continue with the lectionary.

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, ... My study bible notes here: "As eyewitnesses of Jesus Christ, the disciples listened to His Good News and saw His miracles firsthand. As Luke himself was not one of the original disciples of Jesus, his Gospel is anchored on the testimony of these witnesses."

... it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed. A note reads: "Luke addresses himself to Theophilus (see Acts 1:1), a prominent Gentile who has received Christian instruction, but is otherwise unknown to us. The Gospel is written as an orderly account to provide greater certainty about the details of Jesus' ministry."

Luke was a Gentile from Antioch by birth, and a physician by profession. Luke is also known as the "historian" because he dates events by reference to historical figures and events. Clearly in his introduction we read that his intention is to provide "an orderly account" to his fellow Christian minister, Theophilus. We know, also, that Luke has written the book of the Acts of the Apostles, and there is a reference there (Acts 20:6 - the plural "we") to his traveling with Paul in Paul's ministry. Luke's Gospel is written for the purpose of ministry to Christians of a Gentile background - and therefore (according to my study bible) emphasizes the challenges of mission and evangelization. The emphasis overall is on the universality of the Gospel Message.

The lectionary takes us from the first verses of the Gospel to the third chapter. Here, our "historian" Luke sets down the particular background to the narrative of events that will follow.

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, ... My study bible says, "Tiberius ruled as sole Roman emperor in A.D. 14-37, but had authority over the provinces from A.D. 11 on. Thus the ministries of John the Baptist and Jesus began sometime between A.D. 26 and 28. Pilate was governor of Judea from A.D. 26-36."

... while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. A note reads: "Caiaphas was the sole official high priest (A.D. 18-36), but people recognized behind him the power of his father-in-law, Annas, a previous high priest deposed by the Romans."

And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, ... My study bible notes, "The call to repentance was typical of the Old Testament prophets, but John's baptism for the remission of sins sounds a deeper note: a symbolic washing away of sins, prefiguring that which will come. As Paul writes in Rom. 6:1-6, those who come to Christ will be buried with Him in baptism, rising to new life."

... as it is written in the book of the words of Isaiah the prophet, saying ... Isaiah the prophet is quoted freely in the Gospels and by Christ Himself. My study bible says that Isaiah "foresaw the momentous significance of the period of the Messiah and the preparation necessary for it."

"The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight. Every valley shall be filled and every mountain and hill brought low; the crooked places shall be made straight And the rough ways smooth; and all flesh shall see the salvation of God.'" These quotations are from different parts of Isaiah's prophecy (see Is. 40:3-5 and 52:10). The powerful emphasis is on preparation - and a great leveling and equality significant in true judgment. There is also emphasis in these words on the universality of the Deliverer and His message of salvation.

Then he said to the multitudes that came out to be baptized by him, "Brook of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourself, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire." My study bible notes: "Ethnic or 'spiritual' ancestry does not guarantee security in the face of God's judgment. Only faithful repentance and good works worthy of it bring salvation. Stones symbolize Gentile Christians who became children of God." There are powerful messages here that emphasize not only what will come in Jesus' ministry and teaching, but also echoing the words quoted by Isaiah . This is a "leveling" ministry. All are equal in judgment; none is judged by ancestry and inheritance. Each is on his own, standing before the Lord - with his own works, thoughts, words, and choices in the depths of the heart.

So the people asked him, saying, "What shall we do then?" He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise." Then tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" And he said to them, "Collect no more than what is appointed for you." Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." The emphasis here again - in the face of the need for repentance and preparation, is on a kind of leveling and on justice, or good judgment. This is not a proclamation of rebellion or revolution, but of a way of understanding and practicing righteousness in personal choice. There is equality of care between those who have and have not. The tax collectors, rather than collecting "more" for themselves (a common practice) must do their job with fairness and honesty. The soldiers must treat others likewise, with righteousness.

So, our foundation is laid for the coming of the Lord, as we begin our readings from Luke's Gospel. John the Baptist preaches repentance - not simply to prepare for judgment, but rather to prepare for the glorious ministry of the One who is to come, the One whom Isaiah proclaimed in his prophecy. That preparation starts us off with an understanding, a groundwork of that which is to be laid within us and our hearts, so to speak, so that we may accept the power of His word that is to come. We make His paths straight by filling in the valleys and lowering the mountains and hills. We must make the crooked places straight and the rough ways smooth. This is the preparation for the One who is to come, so that we may receive the Word. We practice this understanding within ourselves, about the basic equality between all people as the necessary requirement to understand what is to come and to accept His judgment. We do our jobs with honesty and righteousness as befits such an understanding, and we help those who need it. This great leveling is the foundation of spiritual freedom that is preached in this Gospel. Without the understanding that salvation is for all people, we cannot be properly prepared, we will not "get it." It is a time of preparation, and we must make His paths straight in order to receive. Are you ready?