I must preach the kingdom of God to the other cities also, because 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, Jesus was in Capernaum, teaching on the Sabbath.  All are amazed by the authority He conveys.  In the synagogue, a man with an unclean demon shouts 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!"  But Jesus rebuked him, saying, "Be quiet, and come out of him!"  The spirit left and did not hurt the man.  Everybody present said, "What a word this is!  For with authority and power He commands the unclean spirits, and they come out."  And the report about Him went out into every place in the surrounding region.

Now He arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  This passage tells us something about the apostles, specifically Peter: that he was married and lived in a house with extended family.  In addition to rebuking unclean spirits (as in yesterday's reading), or demons, and correcting in this sense the ailment of those who are oppressed by them, Jesus here also "rebukes" the fever of Peter's mother-in-law; in this sense, we read the Gospel as teaching that Jesus "corrects" and puts her back in her proper and natural place in life, restoring her and restoring good order.  This touches on Logos, the One who puts order in things, assigning proper and good meanings and values, and giving true life and all virtue.  Through His word, He restores her to her own true life.

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.  We get a sense of a full day for Jesus in His ministry:  preaching, teaching, healing.  And His life is both public and personal.  In the Gospels, Jesus' healing takes on many forms -- in this case through His laying on of hands, His touch.  Here healing sickness is combined with casting out demons:  both are acts of restoring, healing, giving life in abundance, correcting.  They are both a form of liberating, as in the quotation from Isaiah we read earlier in Luke's Gospel.  And again, as in yesterday's reading, there is the encounter with this world of spirits, who know who Jesus is.  My study bible says, "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."

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.  Again, we get a sense of His busy ministry.  It is now the next day, and Jesus goes to a deserted place -- presumably for prayer, as will often happen in His ministry.  But by now, He's in great demand.  My study bible has an important note to this point:  "Jesus' ministry was not based on the wants and needs of people in any given location.  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."

In Jesus' life, we get a great sense of His busy ministry, and what He is here for.  He's not just here to give us good gifts like children begging for candy.  Jesus' good gifts, of life in abundance, have quite another sort of purpose and focus.  Jesus' gift is from the love of the Father.  He who would restore us and our world to real life, to life in abundance, is here for correction, for teaching, for the gift of the good news about God's love and God's call to restoration and healing, back into relationship.  In this sense, the great gift of the good news is that we are called back to God, to restoration of our rightful and natural places, like Peter's mother-in-law.  Jesus is here to correct, to put right, to teach -- and to rebuke the things that are not correct, that oppress and diminish, that separate us from God in the sense that they obscure the life that God has given us.  Christ's restoration is for our good, for life in abundance.  In the sense of correcting what ails, sometimes what we want or desire isn't always to our true good -- and in that sense He also rebukes and teaches.  His mission is the one for which He's been sent.  Life in abundance is a life full of virtues and blessings, the things that are truly good, the real gifts of God, all characterized in God's love.  That which diminishes this life are forms of death:  lying, deceit, corruption, hypocrisy, and the myriad forms that life takes on separated from God, from the blessings of Logos, and the life in abundance Christ promises us.  Can we hear the good news He brings?

With authority and power He commands the unclean spirits, and they come out

Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbath.  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, we learned that Jesus' ministry had grown quite successfully in Galilee; He was "glorified by all."  Then He went to His hometown of Nazareth.  As was His custom, He opened the scroll given to Him, which was the Book of Isaiah.  Jesus read:  "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."  Jesus began to tell them, "Today this Scripture is fulfilled in your hearing."  All marveled at His gracious words and said, "Isn't this Joseph's son?"  He told 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."  He began to teach how in the Old Testament Scriptures, in the events of Israel's history, many times it was Gentiles chosen for God's showing of grace.  By this He indicated that relationship alone isn't enough to guarantee the working of Spirit among them.  They were enraged at this, throwing Him out of the city, and trying to toss Him off the cliff upon which the city was built.  But passing through the midst of them, He went His way.

Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbath.  Capernaum, my study bible notes, "was a major city on the northern shore of the Lake of Galilee."  It will become Jesus' "headquarters" in His Galilean ministry.

And they were astonished at His teaching, for His word was with authority.   In a sense, this is a repetition of events at the synagogue in Nazareth, with the difference being the response of those in attendance.  Jesus has an authority that isn't derived from "the glory" or praise of men, but from God, as Messiah or Anointed One.  He doesn't have worldly credentials for this authority, not having studied, for example, with a famous rabbi.   This is something new, and it is astonishing to the people.

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!"   Here is something indeed showing another kind of authority, not of this world.  It's a kind of unmasking or revelation, a hint of what is going on behind the veil of what we know and see and hear with our five senses.  A demon speaks out in a person, who knows who Christ is.  It's a recognition that comes from somewhere else, where a spiritual battle has been going on.  My study bible notes that the plural we is from both the demon and the possessed man.

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.   It seems to me this is something to marvel at, for more reasons than we might usually understand.  Not only does Jesus command this unclean spirit to leave the man alone, rebuking the spirit for speaking out, but we have to note the difference between the treatment of this demon and the people in Nazareth.  Jesus is here to protect and save human beings from the oppressive rule of such demonic power; He commands the spirit and it has no choice but to obey.  But with human beings, God does not compel:  we are free to choose, as did the people of Nazareth in rejecting Jesus' teaching.  He is here to claim our world for the kingdom and for this work.  He invites us in to participate in His work claiming this world for the kingdom; but His authority is already clear over the demon.

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.  The people note also this authority.  Who is He that He can do this?  How does His word have such power?

It's said that with every new understanding come more questions.  This is especially so when we speak of the mysteries of God and God's kingdom.  Here, we can ask another question from this scene.  Why does Jesus use His authority over the demons, and yet with human beings He "Lord's it over" no one?  It's a question that begs to be asked, one that has many indications and also opens up yet more questions.  One thing we can certainly see is a revelation of Jesus' authority:  that whether or not He is here in the world as a man without an army, or worldly authority or command, He's clearly in authority in this place of a spiritual kingdom.  And furthermore, yet another question opens itself up to us:  Why does the demon know who He is?  How does this unclean spirit know Jesus of Nazareth, and His identity as the "Holy One of God" and yet people don't know and understand that from their worldly point of view?  So, we have to seek those answers, and we come to know our faith more through the questions we must ask in response to God's revelation and manifestations of grace to us than anything else.  Everything Christ does invites us into a mystery, into His kingdom, as participants who can learn and grow, deriving from grace more questions, and more answers, and more ways of looking at God who is the absolute mystery.  But grace invites us in, and invites our questions.  Why does He compel no one to love Him, and yet rules over the demons?  Clearly our world is a place where there is a battle going on, one in which a lot of people fail to engage or take note; and yet, it is a battle for hearts and minds, a battle for our souls, something within us that we don't quite know or see all the time.  When we engage with our Creator in love, we seek to bridge that space of separation from one kingdom to another.  We pray, "Thy kingdom come, Thy will be done on earth as it is in heaven."  For God so loved the world, His Son comes into our lives, sharing every bit of it with us, going first to show us His Way.  Let us step into His Way, into the mystery to which He invites us on a lifelong journey, with our questions, and our hearts and minds open to His love.

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 words 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, events took place right after Jesus' baptism by John the Baptist.  Luke's Gospel tells us, 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.  Jesus went through three temptations about His ministry. First, in His great hunger, He was told:  "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 Jesus was shown the kingdoms of the world, and told:  "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."  But Jesus replied, "Get behind Me, Satan!  For it is written, 'You shall worship the LORD your God, and Him only you shall serve.' "  Then Jesus was taken to the pinnacle of the temple, and tempted to throw Himself down; Satan quoted Scripture to test Him about God's providence.  But Jesus told Him, "It has been said, 'You shall not tempt the LORD your God.' "    The Gospel tells us that when the devil had ended every temptation, he departed from Him until an opportune time.

 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.  Jesus is Galilean, so He's returning home for His ministry, and to gather disciples.  Early on, He meets with great success, and "glory."

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."  As is His custom, we are told, Jesus opens the scroll and it is the book of Isaiah.  He reads Isaiah's announcement of the coming of Messiah, His purpose, and His plan.  The Spirit of the Lord, my study bible points out, has anointed Jesus at His baptism.  "Jesus will bring blessings long awaited by the Jewish people," it notes, "thus fulfilling the prophecy of Isaiah."  Jesus is speaking of Himself, to His hometown and the people gathered there in the synagogue.  He's not doing anything differently than He's done elsewhere so far in His ministry. 

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."  He announces His good news.

So all bore witness to Him, and marveled at the gracious words 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."  He's announcing Himself as Christ, but they can't believe it.  They know Him as Joseph's son; what He has to reveal they are unable to perceive.  Jesus' words, then, refer to a kind of testing and proof-demanding.  Let Him do here in Nazareth what He's reputed to have done elsewhere.  Capernaum, where Peter's home is, forms a sort of headquarters for His ministry.

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."  Jesus warns them about the nature of God's grace and His ministry.  Kinship or group membership or ancestry isn't enough for this, to guarantee a sort of election.  He gives them examples from Israel's history, in which it was Gentiles who received the blessings of God's grace, to whom the Spirit went in God's mercy.  In Christian history, we will come to understand sonship as that of adoption, through relationship given in grace, participation in God's love.  My study bible says that Jesus "warns them that their heritage alone will not save 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.  Through His refusal to accommodate their demands, He engenders their wrath.  It is not yet His hour, that is quite a ways ahead.  He leaves the city unharmed.

What is it to leave behind old ties, to refuse to accommodate demands that compromise our own integrity and trust in God?  Sometimes demands may be placed upon all of us that have the effect of inviting a kind of betrayal of our relationship to God and our own integrity.  Those demands may come in the form of friendships and kinships and any sort of relationship or tie that presses us in a sentimental or other way, even from those whom we love deeply.  But the truth is that the ultimate arbiter of love and thereby righteous relationships is God.  We participate in God's loving energies so that we learn right relatedness to others.  Here in today's reading, Jesus proclaims the Good News, and it is the great good news of Isaiah:  that the Messiah is above all else a liberator, from all kinds of things:  He is here to preach the gospel to the poor, 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.  In all of these ways, He is here to set us free on so many levels.  But today's lesson teaches us what freedom is in love, and to love:  we are liberated from false demands that compromise our integrity of character and purpose, and especially the love that God would teach us.  There is no one who can claim our worship but God.  This is the one thing that can't really be compromised, because it's the place where we learn truly how to love others, and how to separate true love from a false sense of obligation, how to be true to the One who gives us true self so that we may in turn be true to others, and not simply a slave to false demands.  How do you practice that form of integrity?  Where does your love and understanding come from?  How does faith teach you what love truly is?  How does it lead you more deeply into its true relationships for you?  What does honor really mean to you?

Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness

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 that all the people were in expectation of the Messiah, and they reasoned in their hearts whether John the Baptist was He.  But John said, "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."  John continued to preach to the people.  But Herod, adding to all of the other things he did, put John in prison for rebuking Herod regarding Herodias, his brother Philip's wife, whom Herod proposed to marry.  This is a great outrage, as John is widely regarded as a holy man of Israel.  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."

 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.  Many church fathers have seen in Jesus' leading into the wilderness by the Spirit a type of exodus paralleling events in Israel's history:  after baptism, it is as the Israelites having crossed the Jordan and entering the wilderness.  It has also been seen as "our new exodus of salvation from darkness to light, though yet in this world," says my study bible.  Here is Jesus' preparation for ministry, after the baptism:  an immediate confrontation with "the ruler of this world."  We note that this is a part of His ministry, as He was led by the Spirit into this confrontation.

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.' "  My study bible says, "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."  We remember from the temptation in the Garden that the devil is an expert at misrepresentation, especially creating doubt about God's way for us.  So Jesus' quotation here puts it like it is for Him:  we and He live 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."   My study bible says that "the devil claims to be the possessor of all worldly power and wealth, and attempts to turn Jesus from His true sonship and ministry."  Later on in Luke's Gospel, Jesus will declare, "I saw Satan fall like lightning from heaven," after the seventy return from their mission.

 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.' "  Jesus, my study bible points out, doesn't dispute the devil's claim to be possessor of all worldly power and wealth. But there is a strong declaration here of Jesus' power, and what He has come to claim as His own.  And it's also a warning:  "Get behind Me, Satan."  Furthermore it's a statement of His oneness with the Father, even as Jesus refers back to the Father.  This declaration, points out my study bible, is a declaration for all.  There is only one sovereign to be worshiped for any of us.

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.' "  My study bible declares that this third temptation (it is the second in Matthew's Gospel) "concerns self-aggrandizement and vanity.  Is Jesus to base His ministry on new, spectacular acts designed to get people's attention?"  Satan quotes from Psalm 91:11 and 12.

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.  Jesus declares to Satan that one is not to tempt God;  "that is," says my study bible, "to test His providential love and care by thoughtless and vain acts."  Again, it's a more compelling declaration and a bolder one of power and authority than the previous Jesus has made in this confrontation.  Jesus declares His own sovereignty here in telling Satan not to tempt the Lord his God.  We note that none of this changes Satan's mind; "he departed from Him until an opportune time."  He will continue on his same destructive path in opposition to God.

Jesus declares His sovereignty to Satan, the devil, the one called "the ruler of this world" or "the prince of this world."  What is Christ here to do?  What does His Messiahship mean for the world?  The people of God, or Israel, are all over the world, all over this planet where the devil oppresses and tempts.  But Christ is here as liberator for all.  He will displace this kingdom of the strong man, binding him up, so that "the stronger man," Christ, can take His rightful place as sovereign.  What we see unfold in the Gospel, through the missions of the twelve and the seventy, is an unfolding of the power of Christ's kingdom.  And so, mankind is included in this declaration and this kingdom.  Why is Christ's temptation important for us?  Because He sets down the rule.  He goes before us and teaches us what it is to be tempted, and how to deal with it.  The words the Father teaches Him are His commandments, as we read so clearly stated in the Gospel of John.  So we too must hold fast to our faith and trust in God.  The world can manipulate us in many ways, creating not only doubt, but shame, and all the things Christ endured for Himself so that we, too, might understand what this spiritual life, in a battle for hearts and minds, may be all about.  Christ declares His sovereignty to the devil here in today's reading, but really He's setting down a pattern of faith for us, in which we can take an example.  He sticks to the Father's promises for Him.  And so, in the place of prayer and in the place of worship, we can put our faith in the place Christ declares for us in this great economy of salvation.  Jesus has also taught us not to judge by appearances, but to judge by righteous judgment.  Let us seek that place of discernment in all that we do, and hold fast to it.

He will baptize you with the Holy Spirit and fire

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. First we read Luke's own introduction, undertaking to "set in order a narrative of those things which have been fulfilled among us," and writing to Theophilus.  Luke sets the story of Christ's ministry firmly in a place and time, naming the officials of various rank and power at that time, including the high priest, Herod, Pontius Pilate, and Tiberias Caesar.  Luke tells us "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."  John the Baptist quotes from Isaiah:  "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.' "  He taught to the multitudes, "Every tree which does not bear good fruit is cut down and thrown into the fire."  Many asked what they should do.  John's reply is focused on the "leveling" in the society:  of sharing, of the tax collectors taking only what is just from people, of the soldiers refusing to intimidate or falsely accuse, and being content with their wages.

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 here:  "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.  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)."

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. Here is the evangelist's pronunciation upon Herod:  that for all the evils he had done, this also, above all is added:  that he put John into prison for John's open rebuke about his marriage to Herodias.

When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened."  Again, I will quote from my study bible:  "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.  In this baptism, He identifies Himself with His church that is to be, prefiguring our going down to death in baptism.  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."  In this sense, Christ's presence, His open ministry in our world, is a revelation that sanctifies and transfigures our world.  Jesus also undergoes baptism, with us, leading the way for all of us to redemption in Him, and the grace that is to come.

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."  My study bible says, "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."  It notes that the style of Luke's genealogy is in contrast to Matthew's, as it traces back to Adam, "who was originally the son of God.  Luke's purpose is to emphasize the Lord's unity with the entire human race, and to underline the office of divine sonship, made available to all in Christ."  This simply described event of the baptism, in a single verse teaching us about the Spirit in the form of a dove and the Father's voice, gives us a full revelation of the Trinity, a theophany or epiphany.  God who is fully God has come into our world, and manifests for us through grace, in forms perceptible to us.

Transfiguration is fully present in today's reading:  Jesus, the incarnate Son, comes openly to ministry.  In His beginning act, He sanctifies creation through His baptism, signifying and saving, helping us to be capable of receiving His Spirit, and all that is to come.  In baptism, water and Spirit come together so that we may die to the old life, and live to Christ.  The Father, Son and Spirit appear to the world in forms perceptible to human beings, so that all become - through grace - a part of creation, God with us.  John's speaking of baptism as happening with the Holy Spirit and fire is an important notion to understand:  throughout salvation history, the Spirit has already appeared as fire, such as the fire that did not devour the bush at Horeb.  Thus, in the context of Christ's appearance and Judgment, the fire of the Holy Spirit becomes something we either receive or turn against. It is in this context of grace as fire, also, that we can view John's prophetic warning to Herod.  It is a kind of fire that purifies, but it also devours that which is incompatible with its fire and cannot receive it.  Many writers, from Patristic times to today, speak of hell as a mode or state of mind, a state of being, not a place.  That fire can come to us in our lives, burning away through difficult experience the things in life we need to cast off and are better off without.  It's a question of "changing our minds," the literal meaning of repentance in the Greek.  When grace appears and makes itself manifest to us, it becomes a question of how we receive, how we make room, what we are willing to exchange for what it offers so that we can more truly and fully receive.   How are you called more deeply toward the fullness of that grace in  you?  Are there things to which you need to say "no" in order to make its path straight?

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, "Brood 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 yourselves, '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; Luke 3:1-14

In yesterday's reading, we were in the Gospel of John, just as Passion Week begins.  Jesus has entered into Jerusalem, making His Triumphal Entry.  After that He begins a dialogue with the leadership, who by now seek to arrest Him and put Him to death.  In yesterday's reading, Jesus affirmed yet again the statement about Himself that they call blasphemy, His oneness with God the Father, and more, the Judgment implicit in His word:  "He who believes in Me, believes not in Me but in Him who sent Me.  And he who sees Me sees Him who sent Me.  I have come as a light into the world, that whoever believes in Me should not abide in darkness.  And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world.  He who rejects me, and does not receive My words, has that which judges him -- the word that I have spoken will judge him in the last day.  For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak.  And I know that His command is everlasting life.  Therefore, whatever I speak, just as the Father has told Me, so I speak."  Today the lectionary moves to the Gospel of Luke.

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.  The eyewitnesses and ministers of the word who delivered them to us are those who were direct disciples of Christ, immediate witnesses to His Good News and His miracles.  Luke was not one of these, but sets down to write an orderly account of the things which he's received.  Theophilus is, according to my study bible, "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."  Theophilus means "friend of God" in Greek.

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.  Here is the "orderly account" of Luke, who is approaching the subject accurately historically, giving us many details.  He gives us these names in order to fix the date of these events.  My study bible notes that thus the ministries of John the Baptist and Jesus began sometime between A.D. 26 and 28.  It says also, "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, 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.' "  Luke has introduced John the Baptist in the sections skipped over in today's reading.  But here, we are introduced to his character and ministry.  The quotation from Isaiah "sets the record straight" as Luke is wont to do with His Gospel.  In John's quoting of Isaiah, we get the real sense of this ministry:  prepare for the One who will lay everything straight, even up all things, bringing Good News to the poor and defenseless.  The purpose is so "all flesh shall see the salvation of God."  For this is the baptism of repentance for the remission of sins.  This repentance or "change of mind" is a part of making straight, laying all things level for the road of the Lord. 

Then He said to the multitudes that came out to be baptized by him, "Brood 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 yourselves, '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."  From the beginning, we have news of this ministry, and what is to come is characterized by John's preaching.  "Brood of vipers" has been said to be a term used against hypocrites.  This "evening up" includes straightening one's inner life, making the road smooth from the inside to the outward appearance.  This would be bearing a fruit worthy of repentance, of change of mind.  It's not enough that Abraham is an ancestor, one must do as Abraham did, to quote Jesus in a passage we found in Gospel of John.  John the Baptist also emphasizes God's power to create anything out of nothing, and reminds us never to set our own limits on God.  This image of stones will be used to symbolize the Gentile Christians who became children of God.  That the axe is laid to the root of the trees is a reminder about Judgment, and gives us the flavor of John's preaching.  This repentance or "change of mind," this making the roads straight and level and clearing a path, all of it comes with a certain context, a meaning, a purpose.  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."  Here are elaborated the fruits worthy of repentance.  The great leveling and making straight is in repenting of and reversing our own tendencies to self-centeredness and all the behaviors that result from it, including dishonesty and abuses of power of every kind - from the petty to the great.  Here we note that it is the individual tax collectors and soldiers who come to John and ask what shall they do, and the common people who prepare.

My study bible notes that "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 Romans 6:1-6, those who come to Christ will be buried with Him in baptism, rising to new life."  It adds that "Isaiah the prophet foresaw the momentous significance of the period of the Messiah and the preparation necessary for it."  Let us keep in mind the messages in John's Gospel which we have just been through (up until the beginning of Passion Week).  Repeatedly the themes in John's Gospel emphasized the qualities of Christ, His oneness with the Father.  He is the true light that illumines us all; He is the water for those who thirst -- through Whom will come rivers of living water in the believer; He is the bread that comes down from heaven to nourish us all.  These themes are taken in light of the Gospels no matter what we read, at all times to be kept in mind.  So Isaiah's prediction of this time and the great leveling is to make His paths straight, that is for the One who brings His light, His living water, His true bread from heaven so that all may partake.  Repentance or "change of mind" is so that we may be able to receive when we hear His word, and recognize Him in our hearts.  This great leveling reminds us that we are all equal before God, that it is, in the words of John's Gospel which also quotes from Isaiah the prophet, the praise of God more than the praise of men we should love.  The great "evening out" and "laying straight" and change of mind (repentance, literally in the Greek) is so that we may receive what is coming, through the great love of God for the world.  No part of the Gospel exists as an isolated piece on its own, but all harmonize together, even through time, as Scripture writes and speaks to us even from the time of Isaiah. It is one harmonious message in which there is no barrier or time or space, and it all speaks to us alive today.  The living word tells us about who we are, from the Word who is Logos, for whom every path should be laid straight, including those inroads into our hearts, a pure straight path from the inside to the outside.  How do you make that path straight in your life?

I have come as a light into the world, that whoever believes in Me should not abide in darkness

Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me.  And he who sees Me sees Him who sent Me.  I have come as a light into the world, that whoever believes in Me should not abide in darkness.  And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world.  He who rejects me, and does not receive My words, has that which judges him -- the word that I have spoken will judge him in the last day.  For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak.  And I know that His command is everlasting life.  Therefore, whatever I speak, just as the Father has told Me, so I speak."

- John 12:44-50 

Jesus has entered into Jerusalem, and Passion Week has begun.  His dialogue in the temple continues.  In yesterday's reading, Jesus told them, "While you have the light, believe in the light, that you may become sons of light."  Then He left the temple, and was hidden from them.  We remember that at this time the leadership openly seeks Him, and has given out a command that anyone who sees Him should report Jesus so that they may seize Him.  John the Evangelist tells us that though Jesus had done so many signs before them, they did not believe, so that the words of Isaiah were fulfilled:  "Lord, who has believed our report?  And to whom has the arm of the LORD been revealed?"  Therefore they could not believe, says John, quoting again from Isaiah's prophecy, because "He has blinded their eyes and hardened their hearts, lest they should see with their eyes, lest they should understand with their hearts and turn, so that I should heal them."  John tells us:  These things Isaiah said when he saw His glory and spoke of Him.  Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God. 

Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me.  And he who sees Me sees Him who sent Me."  Jesus' words teach once again of the oneness between Him and the Father.  He emphasizes the very thing the leadership wishes to put Him to death for, which they see as blasphemy.  There are two parts to this claim here:  one is that if you trust in Him, you trust not in Him but in the Father from Whom He's been sent; the second is that if you see Him, you see the One who sent Him.  What follows, logically, is that one's response to Him means one is responding to the One who sent Him.

"I have come as a light into the world, that whoever believes in Me should not abide in darkness.  And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world."  Jesus has spoken about Himself as the light several times in John's Gospel.  This image of light is highly important, essential to our understanding in many ways, and will be used as statements in the theology of the Church in future centuries.  In the Nicene Creed, we say that Christ is "light from Light, true God from true God."  Here Jesus makes it clear that His light is for the illumination of all.  He has come to save the world; this is the purpose for which He has been sent. His is a mission of love.

"He who rejects me, and does not receive My words, has that which judges him -- the word that I have spoken will judge him in the last day."   Here is a powerful statement of authority.  Jesus has also said that it is not the rejection of Himself that will be judged, but the blasphemy of the Holy Spirit is that which will be judged.  Here He teaches us where His speech come from, the things He says to us.  In the Greek, the single "word" here that judges is logos.

"For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak.  And I know that His command is everlasting life.  Therefore, whatever I speak, just as the Father has told Me, so I speak."    Here is the oneness with the Father:  whatever He has been given to say or to speak, it was a command from the Father.  So the words with which Jesus teaches are eternal life, because they are the commands told by the Father.  Therefore they will not pass away.

In the Greek, we find many different words for "words" in the English.  There are words that are spoken by Jesus.  There are words that are His sayings.  There are words issued as commands by the Father.  And there is contained in Jesus' sayings the single word that came forth from the Father.  Each of these terms is used in different forms, and separated as different words in the Greek.  They, His audience, hear speech, hear His sayings.  But contained in them is the word, the logos that will judge at the last day.  The commands that are given by the Father are eternal life.  So, in the Greek we have a sense that each note in this speech is important, significant.  What do we learn about Christ?  That His words are the words given Him by the Father, and the Father's command is eternal life.  In this sense, Logos Himself has issued out from the Father, before all ages, and sent to us in love so that we may be saved by His word, given to us in the things He says.  Everlasting life is therefore here on offer.  But how we respond is something to consider deeply.  We aren't merely rejecting Jesus, He says, that would not incur judgment.  But the reality and power of the word He's given, the commands of the Father, those are the things that are eternal life.  They won't pass away when all else will.  And so it depends on what our hearts can hear and receive.  These commands are also given through the work of the Holy Spirit.  Just as Christ was sent, so is the Spirit active in our world:  grace and mercy are in all things and present to us, sent by the Father through the Son.  All are together at work in us and in our world.  Let us remember that to cultivate spiritual eyes and ears is for the living word:  present in the Scriptures from all ages, present in Christ's words, present in our lives.  How do you respond to grace?

While you have the light, believe in the light, that you may become sons of light

"While you have the light, believe in the light, that you may become sons of light."  These things Jesus spoke, and departed, and was hidden from them.

But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke:

"Lord, who has believed our report?
And to whom has the arm of the LORD been revealed?"

Therefore they could not believe, because Isaiah said again:

"He has blinded their eyes and hardened their hearts,
Lest they should see with their eyes,
Lest they should understand with their hearts and turn,
So that I should heal them."

These things Isaiah said when he saw His glory and spoke of Him.  Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.

- John 12:36-43 

In yesterday's reading, Jesus continues His dialogue in His first day in Jerusalem after His Triumphal Entry.  It is Passion Week.  He said before the crowds, "Now my soul is troubled, and what shall I say?  'Father, save Me from this hour'?  But for this purpose I came to this hour.  Father, glorify Your name."   Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."  Some people said it had thundered, and others said an angel had spoken to Him.  Jesus answered and said, "This voice did not come because of Me, but for your sake.  Now is the judgment of this world; now the ruler of this world will be cast out.  And I, if I am lifted up from the earth, will draw all peoples to Myself." He was speaking of His death.  The people responded saying that Messiah is to remain forever according to the law, so what does this mean the Son of Man must be lifted up?  And, who is this Son of Man?  Jesus said, "A little while longer the light is with you.  Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going.  While you have the light, believe in the light, that you may become sons of light."  These things Jesus spoke, and departed, and was hidden from them.

"While you have the light, believe in the light, that you may become sons of light."  These things Jesus spoke, and departed, and was hidden from them.  Today's reading begins with the last verse in yesterday's reading.  Again, we note that it is the beginning of Passion Week.  Jesus has announced that it is His hour.  The people, many of whom are even from outside of Israel, proselytes to Judaism, are all curious about Him and speak about Him.  He's been welcomed as the coming King by the crowds in His Triumphal Entry.  Here He alludes to the fact that He is not with them for long.

But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke:  "Lord, who has believed our report?  And to whom has the arm of the LORD been revealed?"  Isaiah the Prophet gives us the words of Scripture, prophesying what is to come, and teaching us something about ourselves.  When spiritual revelation comes, when grace intervenes and reveals something to us of spiritual truth, how do we hear?  How do we perceive?  What do we do with it?

Therefore they could not believe, because Isaiah said again:  "He has blinded their eyes and hardened their hearts, lest they should see with their eyes, lest they should understand with their hearts and turn, so that I should heal them."   What is the purpose of grace?  Isaiah teaches us again, and we should listen to him:  the purpose of grace is healing.  My study bible says, "Failure to believe in Jesus as the Incarnate Word, despite His many miracles, is due to willful spiritual blindness of people.  They did not become blind because Isaiah spoke, but rather Isaiah spoke because he foresaw their blindness."  A refusal of grace is a refusal for healing.

These things Isaiah said when he saw His glory and spoke of Him.  My study bible tells us:  "In about 700 B.C., Isaiah reports that in a vision, 'I saw the Lord' (Is. 6:1).  He saw the glory of the Son of God and spoke of Him."

Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.  Again, there is a note:  "Nicodemus was one of these rulers, a 'hidden' disciple during Christ's ministry."   That they loved the praise of men more than the praise of God is something we must remember for our own lives, as the Evangelist points out for us.  In the Greek, this word translated as praise means "glory."

So what does it mean to care more for the "glory" of God than for the glory of men?  For the praise of God more than the praise of men?  First of all, let me point out that in the Greek, this word for "men" implies all human beings, so this applies to everyone, male and female.  (There is another word that would specify "men" alone, and it's not used here.)   When we think of glory or praise we're talking about things that are truly worth something, truly of value.  So where would this praise come from?  We can talk all we want about the great glory of some human achievement, but in the end, we're called upon to discern something more, bigger, higher, something that transcends the perception of human achievement alone and its limited point of view.  There is the glory of God that can be reflected in the world, through grace, through witnessing, through living our lives in service to that glory.  It's like an exchange of one set of values for one that surpasses our limited point of view.  Hence, it's tied up to our failure to perceive the things of God, to have ears to hear and eyes to see, as Isaiah puts it.  In the great economy of salvation, we have Isaiah the Prophet, writing about 700 B.C., telling us about the things of God.  He's witnessing what's been revealed to him in an act of grace, for us and for our healing.  The dispensation of God's very Son comes to us in Christ, in Jesus.  But who can see and hear?  And who will witness?  Who will confess?  Grace taps on our shoulder, and knocks on the door.  Through the Spirit, grace is active and fills all things.  So much depends on what we can see and hear and understand with our hearts - and how we choose to respond.  What glory fills and reflects itself in your life?

Walk while you have the light

"Now my soul is troubled, and what shall I say?  'Father, save Me from this hour'?  But for this purpose I came to this hour.  Father, glorify Your name."  Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."  Therefore the people who stood by and heard it said that it had thundered.  Others said, "An angel has spoken to Him."  Jesus answered and said, "This voice did not come because of Me, but for your sake.  Now is the judgment of this world; now the ruler of this world will be cast out.  And I, if I am lifted up from the earth, will draw all peoples to Myself."  This He said signifying by what death He would die.  The people answered Him, "We have heard from the law that the Christ remains forever, and how can you say, 'The Son of Man must be lifted up'?  Who is this Son of Man?"  Then Jesus said to them, "A little while longer the light is with you.  Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going.  While you have the light, believe in the light, that you may become sons of light."

These things Jesus spoke, and departed, and was hidden from them.

- John 12:27-36

In yesterday's reading, Jesus had gone to Jerusalem for the Passover festival.  This will be His third Passover in John's Gospel.  After visiting His friends Martha, Mary and Lazarus at Bethany, Jesus went into Jerusalem in His Triumphal Entry, on what we now celebrate as Palm Sunday.  Many pilgrims have come in preparation for the Festival, among them Greek-speaking people, proselytes from outside of Israel, Gentiles who are attracted to Judaism.  Some come to Philip and say, "Sir, we wish to see Jesus."  Philip told Andrew and together they told Jesus.  He said, "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor."

 "Now my soul is troubled, and what shall I say?  'Father, save Me from this hour'?  But for this purpose I came to this hour.  Father, glorify Your name."  My study bible points out that Jesus' reference to His 'troubled soul' gives us a glimpse of the Gethsemane experience of Jesus.  It teaches us about the human experience of Christ.  In the previous verses, in yesterday's reading, Jesus has made reference to the soul when He said "He who loves his life will lose it, and he who hates his life in this world will will keep it for eternal life."  This 'troubled soul' is what He was referring to; that is, the side of Himself that only experiences this fear without the balancing love of the Father that leads Him forward.  But for this purpose Jesus has been sent into the world.  Of "Father, glorify Your name" my study bible says:  "The Father's name is an extension of His Person.  The Son worked for the glory of the Father, and His death is now to be offered up to complete that purpose and to show the Father's love for all people.  The divine voice gives assurance that the death of Jesus is not humiliation but glorification through the fulfillment of God's plan for the redemption of the world."

Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."  Therefore the people who stood by and heard it said that it had thundered.  Others said, "An angel has spoken to Him."  Jesus answered and said, "This voice did not come because of Me, but for your sake."  Christ reminds us that all things done in this salvation plan in which He's been sent to the world are done for our sake.  Here, a revelation in the voice from heaven is for their sake.

"Now is the judgment of this world; now the ruler of this world will be cast out.  And I, if I am lifted up from the earth, will draw all peoples to Myself."  This He said signifying by what death He would die. Jesus' death as martyr will be for the judgment of this world; that is, for the judgment of the 'ruler of this world' who oppresses those who cannot easily find their way to God, and need liberation, which Christ brings.  On the Cross, He will be "lifted up from the earth" and will draw all peoples to Himself, and therefore out of the separation from God.  Where He is there the Father is also, Who will send the Spirit.  My study bible says that "lifted up is a reference to the lifting up of Christ on the Cross, which is His glorification and will lead to the salvation of the human race.  At the same time this event is a judgment on the unbelieving world of darkness and the abolition of the power of the ruler of this world, Satan."  It adds, "We live in a state of tension between the victory won (see 1 John 2:13) and that yet to be won (see 1 John 5:4-5)."

The people answered Him, "We have heard from the law that the Christ remains forever, and how can you say, 'The Son of Man must be lifted up'?  Who is this Son of Man?"  Then Jesus said to them, "A little while longer the light is with you.  Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going.  While you have the light, believe in the light, that you may become sons of light."   Jesus once again refers to Himself as light.  It reminds us of the recent passage, in which He told His disciples He would walk in the light of the day, when they feared what would come to Him if He went to Lazarus.   Again, there is a note worth quoting:  "The theme of Jesus as light receives renewed emphasis.  The crowd wants to know the identity of the Son of Man.  But Jesus challenges them to come to the light while there is still time to become children of light.  Christ is 'light from Light' (Nicene Creed).  In union with Him, we partake of His light, becoming children of light."

These things Jesus spoke, and departed, and was hidden from them.  Passion week begins.  It is not yet time for His confrontation with the authorities.

Let us think of Christ as the light.  Often we're tempted to separate Jesus from the Father and the Spirit, but in truth they are inseparable.  And in this is the true light of Christ, the place where He leads us.  In Scriptural terms, the Fall or separation from God is seen as the ailment of humanity.  It's in this sense that there is spiritual darkness in the world.  God loves us, this Gospel tells us, and so sent His son that we might be united through grace.  This is what Christ means when He teaches us to become sons and daughters of light.  He is the "light from Light" as my study bible references, and He's sent to lead us into that light and more -- that we may also become illumined, children of the light by adoption, God-like.  St. Athanasius, an early Bishop of Alexandria, perhaps most influential in proposing our canon of New Testament Scripture that we use today, is quoted as saying, "The Son of God became man so that we might become God."  So think about how light, through grace, becomes a part of who we are.  How does Christ's light come to us that we might also be children of God?  What is it to follow and walk in that light?  How do you experience this relationship and its action of grace in you, in the way you see things?

He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life

Now there were certain Greeks among those who came up to worship at the feast. Then they came to Philip who was from Bethsaida of Galilee, and asked him, saying, "Sir, we wish to see Jesus." Philip came and told Andrew, and in turn Andrew and Philip told Jesus. But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor."

- John 12:20-26

In yesterday's reading, we read of Jesus' Triumphal Entry into Jerusalem. He is coming from Bethany, the home of His friends Lazarus, Mary and Martha, where He has spent the Saturday before Palm Sunday. Many from Jerusalem know He is there, and have known of Him through the sign of the raising of Lazarus. Because of the belief this sign inspired, the chief priests also plan to put Lazarus to death, as well as Jesus. This next day is known as Palm Sunday, when He rides into Jerusalem from the east. Among the crowds that have come to Jerusalem for the Passover feast, many hear that Jesus is entering the city. Taking Palm Branches, they went out to meet Him, saying, "Hosanna! 'Blessed is He who comes in the name of the LORD!' The King of Israel!" Jesus sat on a young donkey, fulfilling the Scripture: "Fear not, daughter of Zion; Behold, your King is coming, sitting on a donkey's colt." Later, after Jesus was glorified, the disciples remembered all these things. The people who were with Him when Lazarus was raised bore witness. For this reason the people also met Him, because they heard that He had done this sign. The Pharisees therefore said among themselves, "You see that you are accomplishing nothing. Look, the world has gone after Him!"

Now there were certain Greeks among those who came up to worship at the feast. Then they came to Philip who was from Bethsaida of Galilee, and asked him, saying, "Sir, we wish to see Jesus." My study bible says, "These Greeks are Gentiles attracted to Judaism, either God-fearing or full proselytes, who came to participate in the Passover festivities." Greek was the international language of this time, so these people are Greek-speakers. But their importance is significant in terms of the Gospel: Jesus' name is now known beyond Israel. The Gospels, indeed the whole of Scripture, will be written in Greek, to be communicated throughout the world. Already by this time the Hebrew Bible had been translated into Greek in the Septuagint.

Philip came and told Andrew, and in turn Andrew and Philip told Jesus. But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified." My study bible notes that this is "the great hour of salvation through the death and Resurrection of Jesus, leading to the salvation of the human race." The whole wide world is open to this salvation, a unity in language and communication will make it possible for the Gospel to spread. Christ's hour is here.

"Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life." My study bible tells us: "The image of the grain of wheat dying in order to bear fruit signifies that Christ will die in order to give life, a principle of self-sacrifice which applies to all those who follow the way of Christ." Jesus gives us a picture of what is to happen through His voluntary death on the Cross. He has already said the Cross will be a sign lifted up for all the world, in the same way Moses lifted up his staff in the wilderness to save many (John 3:14-17). As my study bible indicates, Jesus begins speaking of what is to come, in His hour of glorification. But what He says extends to all those who would be His disciples: it's not our worldly attachments, cares, desires, that truly shape all that is. Rather there is something more to life, for all of us, for each of us, something added, harmonized, that gives us true life. When we trade one for the fullness of the other, we serve Him, we are like Him.

"If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor." What is it to serve Christ? There is so much more to life than we imagine. What Jesus promises is not His presence alone, but that of the Father as well.

Today's reading offers us the concept of sacrifice in the Christian context. What is it to hate our "lives in this world?" The word here in the Greek is psyche, meaning "soul," from which we derive words such as psychology. What Jesus is driving at here is the love of our lives separate from God. This sort of separation is the one engendered by the Fall, in a Scriptural context, man's alienation or separateness from God. We're made for relationship, in the image of Creator. If we love a life of separation, how then shall it be eternal? This separation takes all kinds of forms, often selfishness or a type of self-centeredness in many guises.  What often feels like sacrifice, in this context, is really the giving up of a very limited life or perspective for that of God's perspective for us. We might cling to relationships that are not really healthy for us spiritually, a way of life that feels like belonging or comfort but is actually limited. Whatever way this comes to us, it will feel like great sacrifice, a giving up not only of things we might love and want and cling to, but of ourselves in one way and another. But the promise of Christ is for something much more, a life infused through the Spirit of God, of union and friendship with Christ and the Father. With God, all things are possible. Through service to Him, we walk in His way, and He shows us that Way.

Blessed is He who comes in the name of the Lord!

Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom he had raised from the dead. But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out:

"Hosanna!

'Blessed is He who comes in the name of the LORD!'

The King of Israel!"

Then Jesus, when He had found a young donkey, sat on it; as it is written:

"Fear not, daughter of Zion;

Behold, your King is coming,

Sitting on a donkey's colt."

His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him, and that they had done these things to Him. Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. For this reason the people also met Him, because they heard that He had done this sign. The Pharisees therefore said among themselves, "You see that you are accomplishing nothing. Look, the world has gone after Him!"

- John 12:9-19

In yesterday's reading, we learned that Passover is near. This will be the third Passover in John's Gospel. Many went up to Jerusalem from the country before the Passover, to purify themselves. The leadership seeks Jesus to arrest Him. The chief priests and Pharisees had given a command, that if anyone knew where Jesus was, they should report it so He can be seized. Six days before the Passover, Jesus came to Bethany, to the home of Martha, Mary, and Lazarus. Bethany is about two miles East of Jerusalem. We've just read (in last week's readings) about the raising of Lazarus: see Wednesday's, Thursday's, and Friday's readings. In yesterday's reading, Jesus and His disciples came to their home and a supper was made; Martha served, and Lazarus was one who sat at table with them. Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. Judas, who will betray Jesus, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" John tells us this was not because Judas cared for the poor, but because he kept the money box, and would take from it. But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always." See The Extravagance of Love.

Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom he had raised from the dead. But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus. As Jesus comes to Bethany (in yesterday's reading), He begins the last week of His earthly ministry. He has spent the Saturday before Palm Sunday with His close friends, whom He loves. But now Lazarus is sought also by the authorities, because of this seventh and great final sign of Jesus' ministry, Lazarus' raising from the dead.

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him . . . Jesus comes into Jerusalem from the East, as prophesied of Messiah. My study bible notes that "earlier Jesus had come to Jerusalem in a hidden, private way. But now He enters the Holy City publicly."

. . . and cried out: "Hosanna! 'Blessed is He who comes in the name of the LORD!' The King of Israel!" Hosanna means "Save now." The people are quoting here from Psalm 118. That the crowds welcome Him as King is certain to terrify the leadership for their places.

Then Jesus, when He had found a young donkey, sat on it; as it is written: "Fear not, daughter of Zion; Behold, your King is coming, sitting on a donkey's colt." My study bible says, "Jesus' deliberate action of riding in on a donkey signifies He is the prophesied Messiah of peace (Zech. 9:9), for kings and military leaders rode on horses or in chariots. The Triumphal Entry marks a high point in Jesus' ministry as He brings His message to the Holy City and encounters the central authorities. This event is celebrated on Palm Sunday, an acclamation of the lordship of Christ as King of kings."

His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him, and that they had done these things to Him. The people respond, welcoming Jesus to Jerusalem, but here the Gospel tells us that even the disciples were baffled. That is, until Jesus was glorified. Here we have a hint of what is to come, the sending of the Spirit to lead the Church, and to illuminate history. Events are happening that draw Jesus' earthly ministry to a close. It's truly a movement of history as "crowds" are involved, the stage is set, and Jesus reveals Himself openly.

Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. For this reason the people also met Him, because they heard that He had done this sign. The Pharisees therefore said among themselves, "You see that you are accomplishing nothing. Look, the world has gone after Him!" The seventh sign, the raising of Lazarus, has sealed Jesus' fate with the authorities. All the people go after Him, both those who witnessed what happened in Bethany at the home of Mary, Martha and Lazarus, and the ones who have heard what happened there from those witnesses. In the leadership's eyes, their efforts have been futile. The world has gone after Him!

Today's reading speaks to us of great world events, "the world has gone after Him!" The crowds follow Christ and proclaim Him King, after the raising of Lazarus. The leadership is determined not only to rid themselves of Jesus, but also of Lazarus. Great movements of history are happening. But in the midst of it all, a terrible aloneness, and a sadness, that Jesus will be taken away from them in the flesh, that as a human being, He will die. We're left with so many conflicting images and feelings. It's a great paradox -- not the first, and not the last. Let us put ourselves in this scene. He is a hope for many. He has disciples who are loyal to Him. But there is the element of evil that afflicts our world, of envy, betrayal, deceit, a lie, all the things that poison our earthly lives. In the great economy of salvation, our Christ's incarnation in this world, He has been sent to overturn the power of affliction of this kind. Yet more paradox: by His death, He will be raised up as a sign of power over death, of overcoming the world. He will draw us to that Cross, in the hope of Resurrection, the things that give us life far beyond the afflictions of this world. The crowds gather around Him, but He knows where He's headed. He has warned the disciples often enough. How do you go toward that Cross? What meanings in life does it give you?

The Extravagance of Love

And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?" Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. There they made him a supper, and Martha served, but Lazarus was one of those who sat at the table with Him. Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always."

- John 11:55-12:8

In last week's readings, we read about the raising of Lazarus, Jesus' seventh and final sign in John's Gospels. For the story of Lazarus' raising, see Lord, behold, he whom you love is sick; Lord, if You had been here, my brother would not have died; and Lazarus, come forth! In Saturday's reading, we learned of the aftermath of this sign, the most powerful and potent of all. At the home of Martha, Mary and Lazarus, many mourners had come from Jerusalem. They were among those of the people who followed the leadership in the temple. After this sign, many of them believed, but others among them went and told the Pharisees the things that Jesus did. The Pharisees and the chief priests made a council. They asked, "What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation." Caiaphas was the high priest that year. He told them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad. Then, from that day on, they plotted to put Him to death. Jesus then went into the country near the wilderness, to a city called Ephraim.

And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?" Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him. Jesus has attended two Passover festivals already in John's Gospel. This will be His third, and final, in His ministry. For these readings, we remember that the term "the Jews" is generally used in John's Gospel to denote those who prevail in the leadership at the temple, and their followers. By now Jesus knows they wish to put Him to death, and hasn't walked among these people. My study bible has a note: "Because Jesus is the Lamb of God (1:29), the connection between the Passover and the death of Jesus is important, and John emphasizes it over and over again (see 2:13, 23; 6:4; 12:1; 13:1; 18:28, 39; 19:14, 42)."

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. There they made him a supper, and Martha served, but Lazarus was one of those who sat at the table with Him. Here is a picture for us, a kind of icon. The family of Lazarus prepare a supper. Naturally, Martha is serving. In all stories of these sisters, it is Martha who is busy with duties of hospitality. Jesus' disciples sit with Lazarus at the table, one who has been raised, formerly dead. It is a kind of picture of salvation, of family in Jesus' name. There are all kinds of ways in which we may in some sense or aspect be dead, but Jesus, as He has said, is the resurrection and the life. These are Jesus words' to Martha from Thursday's reading: "I am the resurrection and the life. He who believes in Me, though he may die, he shall live." Through Him, we sit at table among His followers, and we live. It is also a kind of picture of the Resurrection itself, in which all that lives in Him is transfigured and glorified. Bethany, we remember is about two miles east of Jerusalem. Jesus is journeying toward Jerusalem for the Passover.

Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. This act of deep love and true devotion is referenced already in John's Gospel, in Wednesday's reading. So powerful is this symbol, so great is this act of love, that it was obviously widely known among the believers at the time John wrote his Gospel. It has often been referenced as the "extravagance of love." That the whole house is filled with the fragrance of the oil is a kind of reference to prayer. Her act of deep love is one that will reverberate everywhere, to others, even beyond space and time. Prayer is like a fragrance that ascends to God.

But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always." My study bible notes: "The account of the anointing contrasts Mary's act of devotion -- the 'extravagance of love' -- with Judas's bitter cynicism. Anticipating His death, Jesus considers the anointing to be a symbol of preparation of his body for burial (vv. 7, 8)."

Judas doesn't seem capable of understanding Mary's great act of love, of devotion to Christ. We know of the love that was between Mary, Martha, Lazarus and Jesus. The Gospel has told us so repeatedly over the past few readings (see last week's as noted above). Luke's Gospel has also given us an account of Mary, and her character, and the ways that Jesus viewed her. For the early Church, she clearly remained an important and even a towering figure, as she does in the Gospels. But, even so, Mary is the one who sits in mourning, who sits at the feet of Jesus. who listens and chooses the good part. She responds quickly when secretly called to Him. And here, she pours the expensive fragrance on His feet, wiping them with her hair. Her act of love then becomes an anointing also for her, the fragrance a kind of symbol of her spiritual purity, what is truly in her heart, in her love for God. Why does Judas not understand this love? This language of love and its fragrance, its real spiritual devotion, is not something he can understand nor grasp when Jesus tells it to him. John's Gospel tells us he's avaricious, but there's much more to it than that. Judas will respond to this rebuke by betrayal. There's a depth to love that Jesus calls us toward. It's much more than doing good deeds, counting up what we can do like notches in a tablet. Love asks us much more, and that is the whole devotion of our hearts. And in that love is the language of God, the very relationships God will establish. This is a place much, much deeper than the things that we can count and measure on our terms. It is a place where God can be at work in our lives, moving us to the true good works that God wants of us, not what we can calculate on our terms. So, where does that language of love come from in you? How does its spiritual fragrance come to you and infuse your life?