The parable of the Sower

 Now it came to pass, afterward that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God.  And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalane, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance.

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable:  "A sower went out to sow his seed.  And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it.  Some fell on rock, and as soon as it sprang up, it withered away because it lacked moisture.  And some fell among thorns, and the thorns sprang up with it and choked it.  But others fell on good ground, sprang up, and yielded a crop, a hundredfold."  When He had said these things He cried, "He who has ears to hear, let him hear!" 

Then His disciples asked Him, saying, "What does this parable mean?"  And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that

'Seeing they may not see,
And hearing they may not understand.'

"Now the parable is this:  The seed is the word of God.   Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.  But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away.  Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.  But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience."

- Luke 8:1-15

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


 Now it came to pass, afterward that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God.  And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalane, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance.  My study bible tells us that "the group that accompanied Jesus as He went about teaching and healing was not limited to the twelve.  A number of women were part of that band as well, and they provided for Jesus from their possessions."

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable:  "A sower went out to sow his seed.  And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it.  Some fell on rock, and as soon as it sprang up, it withered away because it lacked moisture.  And some fell among thorns, and the thorns sprang up with it and choked it.  But others fell on good ground, sprang up, and yielded a crop, a hundredfold."  When He had said these things He cried, "He who has ears to hear, let him hear!"    Jesus now introduces us to parables.  We can see, in retrospect, the growth of His ministry.  Just a few readings ago, we read of His choosing the twelve after having prayed all night.  In today's reading, we learn of the many women who traveled with His ministry, after having been healed in many ways, and who supported Him from their own means.  Now we are introduced to parables, and it's a sign that His ministry has grown enough that it is time to discern real faith from that which is passing.  All kinds of people have heard of His healing miracles and come to hear Him preach.  He teaches here about the kinds of discipleship He's looking for.

Then His disciples asked Him, saying, "What does this parable mean?"  And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that 'Seeing they may not see, and hearing they may not understand.'"  My study bible tells us that "the mysteries of the kingdom are revealed to the faithful, but hidden from those with unresponsive hearts."  It translates mysteries as "secret or hidden truths."  Jesus is quoting from the words of the prophet Isaiah.

"Now the parable is this:  The seed is the word of God.   Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.  But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away.  Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.  But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience."  My study bible says that "the explanation of the parable is easily grasped.  But only with the eyes of faith does one see and know that Jesus Himself is truly the Savior." 

It always seems to me when I read this parable that to a certain extent I've experienced all of these phases of faith, or lack of it.  There are times when the word seems to come and disappear out of my heart, times when I'm tempted and forget or seem to have no rootedness in me, times when my cares, or thought of nice things, or pleasures of life seemed to have crowded out my real goal, the one most important thing.  And then there are those times when I can look back and understand my own patience (to my surprise) or at least that I kept something in my heart, and maybe even bore some fruit.  I think the real impact of the parable, as it strikes me today, is the power of the words Jesus teaches:  that what He really wants of us is commitment and patience, a kind of endurance through all things.  At the heart of the parable is the way He teaches with the words of Isaiah:  "He who has ears to hear, let him hear!"  To really have the word in our hearts requires more than just listening and understanding.  A sort of spiritual sight or hearing, a perception of the heart, is one that can take in our relationship to Christ, one for whom His words create an action in the heart, such as that which was experienced by His disciples on the road to Emmaus, before they realized it was their Master who was speaking to them.    The depth of the mysteries of the Kingdom to which Jesus refers reach within us to places we can't name, they draw us along that road (as in the road to Emmaus) that takes us through all things as we endure, as we find that we just may "bear fruit with patience."  Truly it is a great mystery -- not only this Kingdom but also its effect and relationship within us.  Let us go forward and heed the best thing in our lives, that which is of the heart and the Kingdom. 

To whom little is forgiven, the same loves little

 Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."

"There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sin?"  Then He said to the woman, "Your faith has saved you.  Go in peace."

- Luke 7:36-50

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


Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."   My study bible tells us that "some Pharisees were open to Jesus' mission, as indicated by their gesture of hospitality towards Him.  Yet they could not entirely free themselves from their suspicions and prejudices." 

And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  My study bible says, "This is a great encouragement to all who feel so much of their lives has been given over to sin.  In the mercy of God, a sinful past is not a hopeless liability.  Forgiveness comes to those who truly love Christ."  I find it intriguing that we can't quite tell what comes first, the love or the forgiveness.  In some sense, it is telling us that both go hand in hand, in a circular movement.  Love, which is of God, seems to make a tremendous bridge over many things; its healing power is great!

Then He said to her, "Your sins are forgiven."  And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sin?"  Then He said to the woman, "Your faith has saved you.  Go in peace."  The question, "Who is this who even forgives sin?" as so often happens in the Gospels, is really the right question.  Our understanding of Christ's identity hinders on such real, important questions!   Again, we get a kind of circular understanding here:  what comes first -- her faith? her love?  her forgiveness?  All go hand in hand, and I think we are supposed to think of things this way.

In today's reading, Jesus speaks of love, and forgiveness, and faith.  Which one(s) come first?  Which comes second?  Which is the result of another?  We can't really tell very clearly, in my opinion, from the reading.  In fact, it's hard to tell in life sometimes.  We know often that those who love us are easier to forgive than others!  We know when a person approaches us with love that it makes a difference in how we approach them.  In fact, Luke's Gospel makes much of this in the Sermon on the Plain, where Jesus asked, "But if you love those who love you, what credit is that to you?  For even sinners love those who love them."   The question comes again for us to ponder:  which comes first?  Above all, we understand God's love first in this context:  this woman knows Christ's love, and she knows Christ's forgiveness.  We're told that her sins are many, but in the healing love of Christ she is restored in terms of her own faith, and that faith and God's love give her hope.  It is a chance to enter into relationship, into trust, which is what faith is really all about.  But without God's love as a kind of initiation, where would her faith be?  In what does she put this faith and this trust?  So, I say that this is a continuation of Christ's teaching in the Sermon on the Plain.  We can't guarantee that those to whom we give love or with whom we practice loving behavior are going to love us in return.  Neither can God guarantee that those whom God loves will love God back, nor practice faith -- and God doesn't compel anyone to love.  Love is a gift of freedom, a freedom that we have to choose our faith, the freedom to love God in return and to trust in return.  It is always important that we remember what Christ models for us here:  that love and forgiveness go hand in hand, that love forms a bridge and a bond between persons -- but it begins between the Person of Christ (and the Father and the Spirit) and each of us so that we may in turn enter into such relationships among ourselves.  In this case, it is her capacity for returning that love, her trust, that saves her.  "Go in peace" is God's teaching of reconciliation.

Wisdom is justified by all her children

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

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

'Behold, I send My messenger before Your face,
Who will prepare Your way before You.'

"For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."

And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.

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

'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not weep.'

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

- Luke 7:18-28, 29-30, 31-35

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

 Then the disciples of John reported to him concerning all these things.  And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"   My study bible has a note:  "John had been imprisoned shortly after he baptized Jesus.  He probably has not heard Jesus teach, nor seen His many miracles.  John also anticipates that Jesus will judge at His first coming, whereas Jesus comes to save and heal.  John's question indicates either a desire to obtain secure knowledge or an intent to guide his own disciples to Jesus.  Christ answers the question indirectly by pointing to His miraculous messianic deeds."

And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me."   Jesus gives John's disciples the words of Old Testament prophecy (such these verses from Isaiah), in effect, of which Christ is the fulfillment.  This is His answer to John.  The words "blessed is he who is not offended because of Me" become something powerful, a teaching about Judgment, about Christ as the stone upon which others may stumble.  They are also a promise to those who are "not offended because of Him."

When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  My study bible tells us that "Christ recognizes John as the greatest prophet.  John belongs to the period of the Old Covenant, the Kingdom of God is inaugurated through Christ.  The New Covenant so far surpasses the old that the least in the kingdom is greater than John."  We remember John's great popularity, the widespread reverence for him as a holy man.  When Jesus asks, "What did you go out into the wilderness to see?" He's referring to the fact that all were coming to be baptized by John.

And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.   A note here reads:  "Luke makes a blunt observation:  anyone who rejected the baptism of John is out of step with the will of God.  Such a spurning by the Pharisees and the lawyers indicates a hardness of heart and no receptivity to the grace of the Kingdom of God.  It is a sobering thought that some today reject the baptism of Christ."  Here the note of judgment enters in again.  We make choices regarding the path we walk.  We always have the choice, the chance to repent and turn around again.  But we have also the choice to continue down the path of rejection.  Here the contrast from Luke is palpable:  the tax collectors are widely despised as sinners, working for the colonial authority, often taking unfairly from the people in addition to the oppressive taxes.  But it is the religious leadership that has instead rejected the will of God.  It remains a warning to us today about our own certainty, and the challenge of the Gospel that is always here, right in front of us.

And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying:  'We played the flute for you, and you did not dance; We mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!  But wisdom is justified by all her children."  My study bible tells us, "This verse describes an ancient game which children played in two groups;  here one group would not cooperate, neither dancing nor weeping.  Similarly, as was true of the Pharisees and scribes, unregenerate religious people will neither dance nor weep!  John the Baptist is to them a stern ascetic; Jesus, 'a glutton and a winebibber."

We see the great contrast, deliberately drawn, between Jesus and John the Baptist.  But Jesus goes far to tell us (and the people who are listening to Him in the Gospel story) that both He and John are in the same spirit, they both serve the will of God -- despite their different ministries and their different practices.  The game with the children is illustrative, however, of the response of the leadership.  It was an ancient game in which one group of children mimed either playing the flute for music (and the other group was supposed to dance), or mourning and the other group of children was to respond by pretending to weep.  Here the impossible criticism that can accept nothing is imaged by Christ:  they're like children commanding opposite things and complaining that neither Christ nor John the Baptist fulfilled their expectations, so both are rejected.  It's quite a typical thing for us to witness of a severely critical person whose real goal is simply to reject something or someone on any grounds, and Jesus gives us a superb illustration in a simple and common children's game of the time -- but a very highly effective one.  Perhaps we've all known people like this.  In this case, the stakes are high, the rejection in this behavior has a very high price, because Christ is talking about salvation and the will of God.  Let us note carefully that even the fulfillment of prophecy comes in unexpected forms; John, for example, who came neither eating bread nor drinking wine, and Christ who feasts with tax collectors.  Both are a part of God's plan for salvation, both unfold the Gospel, and yet they appear as opposites in some respects as to their practices, and both are rejected by the leadership because of the truths in the messages of John and Jesus that they don't want to hear.  But let us remember for ourselves that there will be those who reject no matter what; their motives may have nothing to do with truth.  As for each one of us, God may come in fulfillment and unfolding of this Gospel message in any number of ways.  Holiness is always infinitely creative; the Spirit will reach toward us in any way that He can, God is always calling to us with love.  It is up to us to have hearts open to the Gospel and its truth, no matter what the form, no matter what the circumstances are in which we find ourselves and that truth that is there for us.  Jesus' love is great enough for each of us in the Kingdom.  Wisdom has been justified by all her children!  In the Greek, this word for "all" (panton) indicates each one.

I have not found such great faith, not even in Israel!

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

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

- Luke 7:1-17

In yesterday's reading, Jesus continued (and concluded) what is known as the Sermon on the Plain in Luke's Gospel.  It bears resemblance to the Sermon on the Mount, which we find in Matthew's Gospel.  We began reading the Sermon on the Plain Tuesday (Blessed are you poor, for yours is the kingdom of God), continued Wednesday (But I say to you who hear:  Love your enemies), and concluded yesterday, beginning with a parable given by Jesus: "Can the blind lead the blind?  Will they not both fall to the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.   For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  Why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently, and immediately it fell.  And the ruin of that house was great."

Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  The first thing that we notice about this centurion is his great compassion.  He feels love for his servant.  Secondly, there is his humility.  Perhaps as a centurion, he understands rank and order, and as an officer with command under the Roman empire, he also understands diplomacy.  For whatever reason, he goes not directly to Jesus (whom he could theoretically command, as a person under colonial occupation), but sends instead the Jewish elders to plead with Jesus.  This is a sign of respect for Jesus and also for the elders who are the religious authorities.

And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue."  Here is another testimony to the character of the centurion.  It's a literal testimony to his character, from the elders.  As a colonial officer, he has kept the local people in good care.  My study bible points out his love for the Jewish people.

Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You."  Here we make another observation about the centurion and that is the character of humility he displays here, saying that he wasn't worthy to have Jesus enter under his roof.  It is a sign of great respect for Jesus.  Even from afar, his consideration of Jesus is one that reflects respect for His holiness.  In addition, there is His consideration:  He doesn't want to trouble Jesus more than is necessary.

"Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes, and to another, 'Come,' and he comes, and to my servant, 'Do this,' and he does it."   A man of rank understands the authority of Christ in His holiness, and has complete faith in Jesus' power to work miracles of healing through His command, His word.

When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  Christ Himself pronounces the greatness of this centurion and his character:  his faith is tremendous. 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  To understand this story, we must understand the position of a widow who has just lost her only son.  It doesn't just mean destitution and loss of support; it means she's lost what gives her identity in community in some sense.  We take it for granted that she loves her son.  There is a large crowd with her, sharing her grief.

When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  My study bible points out that this account is reported only by Luke.  It shows Jesus' deep compassion, and effects of compassion in His ministry.  All things Jesus does are for the glory of God, but He's moved by compassion, a sign of the character of love and mercy.  My study bible also points out that there are several acts of "resuscitation" in the Gospels, pointing out the difference between this and true resurrection.  These people live but will eventually die again physically.  It says, "They were brought back to life, but would eventually die again physically.  Nevertheless their new life manifests Christ's divinity, and gives assurance of His Resurrection and ours, a transformation to glory."  It adds, "Through the three miraculous resurrections performed by Jesus -- the son of the widow of Nain, Jairus's daughter (Luke 8:41-56), and Lazarus (John 11:1-44) -- God is glorified.  In the glorification of the Father through these incidents, the Son of God is Himself glorified.  In raising these who were dead, though they would return to death one day, Christ shows forth His divinity and gives assurance to all who believe of His Resurrection and ours."

In today's reading, the lectionary couples two miracles, teaching us many things. We learn of Christ's power to work from afar, through faith which is also "from afar."  We learn of Christ's power over life and death, something that we can only attribute to God, to the Lord.  Both incidents can be called "healing" miracles, restoring human beings to full health, even from death.  But there is more that we learn and are taught through these miracles today, and that is about character.  It is filled with instruction in what we admire about character in the Gospel tradition.  The qualities of the centurion are many and we elaborated through the commentary above.  The centurion is compassionate, he is humble, he has love for the Jewish people although he is in rank a commander of the Roman military - the colonial power, he is considerate.  And perhaps above all, he has great faith.  All these are qualities then that we should seek to emulate, and they speak tremendously not only about this man, the centurion, but about what we admire in men or women of power and rank -- even worldly power and rank.  They give us qualities to which to aspire.  There is more here as well and that is the respect the centurion as for truth:  nothing stops his recognition of Christ's holiness, nor the value of the Jewish spiritual heritage.  As a commander, he's interested in the real facts and not whitewashed nor vainglorious proclamations about himself nor about life.  The "fact" of Jesus' holiness and what that requires and asks is yet one more truth that he regards in his assessment, conduct and choices.  He uses his rank and authority, even his power of command, to the purposes which truth discloses -- and in the proper way of relationship in the community, as truth also would teach.  And then we turn to the incident of the widow of Nain.  In this example of character, we turn to the character and leadership of Jesus.  He is guided by His compassion.  Jesus is a different kind of commander, His power is of a different order than a worldly army, and yet there is something that is characteristic and noted in this story which He shares with the centurion:  and that is His capacity for compassion.  Couple this also with His clear assessment of truth regarding the widow and her circumstances.  Taken altogether, these stories in Luke give us a clear picture of character traits to which we, too, must aspire.  There is no abuse of power here, nor is there any use of power which is not righteous.  Nothing here is personal in the sense of being an extension of someone's self-aggrandizement.  Rather, the power that is used here is used through compassion, on behalf of those who suffer.  The centurion gives us an example of a worldly sort of ruler who is able to use his power for the good of those under him, be they his servants or the local Jewish people represented by the elders of the synagogue.  Christ is here in His compassion to give us life in abundance;  He who is Lord of lords and King of kings specializes in the character of compassion:  and we must note here that compassion is part of the character of those who discern the truth, wherever they may be.  Let us go forward thinking about these examples, and the great things they show us that human beings are capable of building and expressing in their lives.  Jesus has just finished a great Sermon of discipleship in our past three readings.  Here in today's reading, we are given examples of what it is to live in ways that faith teaches.  Let us note that to be great in this kingdom is not to "lord it over" others!  True leadership is something quite different in the teaching of the Gospel.  Abusive behavior therefore may be sign of lack of true faith.  Let us go forward and understand how we are to live in our world, what character to embody, and how to use all the things we have at our disposal -- especially in our relationships to those around us.   Great power is not necessary to display these character traits:  but compassion, a love of truth, discernment, and faith will get us there.

A good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit

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

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

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

- Luke 6:39-49

In yesterday's reading, we read the continuation of what is called the Sermon on the Plain, because Luke's Gospel tells us that it was delivered by Jesus as He "stood on a level place" and spoke to the crowd of His disciples.  This is similar in content to the Sermon on the Mount which is found in Matthew's Gospel.   We began the Sermon on the Plain in Monday's reading, with both Beatitudes and Woes.  Yesterday, we read, as Jesus continued, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you. And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall to the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher."  My study bible tells us, "Spoken to the disciples, these words are an exhortation to discernment and imitation of Christ in their training for the apostolic ministry."  It is a teaching that one cannot simply parrot words or teachings, but must follow them and bear their fruits as part of ministry to others.  We must be "like Him" in all ways that we can.

"And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye."  Here is part of real training and discipleship.  How do we learn what we need to do, and how do we learn to help others?  The only way is to grow ourselves in spiritual discipline, before we are able to help others in any way!

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  Here is the essential teaching about the heart, about what it truly means to be a disciple to Christ.  We are not to have the attitude that discipleship is finished, over at any time -- not at our baptism nor at any time in our subsequent walk with Christ.  We enter into baptism in order to continually grow in Him, to "die daily" with Him as we take up the cross with Him.  In this way then, what comes from the heart bears the fruit of spiritual discipleship.  Jesus is teaching us that as we seek to continually "remove the plank from our own eye" so our spiritual fruits bear witness of that heart that will seek its own purity and cleansing, and truly reflect His discipleship.

"Why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently, and immediately it fell.  And the ruin of that house was great."  My study bible notes here:  "Hearing the gospel is not enough, according to Jesus.  We must do what He says.  Jesus did not preach that faith alone is all God requires for salvation.  Spiritual foundations are made secure with both faithful hearing and faithful doing of the words of Christ."

What is our secure foundation?  Let us consider Jesus' words about the house built upon the rock that stood up to the flood and the stream that beat vehemently against it.  Following upon words about discipleship, Jesus is telling us about the importance of His commandments, about the day to day work in discipleship.  We're not simply saved at one point and then we have nothing left to think about.  Instead, day by day, life will present us with challenges, and He indeed wants us to be prepared for those great challenges that might come like the stream that beats against the house.  With a careful sort of awareness about that plank that is in our own eye, our own work we have to do of discipleship, how can we truly grow in His faith?  How can we really be prepared for the floods that may seem to overwhelm us at times, or even to help others who may be going through their own spiritual struggle?  To help others requires of us our own spiritual struggle, and the fruits of that struggle, so we may help our brothers and sisters along the way who are in that journey of faith together with us.  Let us remember Jesus' great emphasis on purity of heart, true humility that sees our lives as we stand before God that there are still ways ahead of us in which we, too, grow like little children being taught by our loving Father about the things we can't see (like the plank in our own eye) and yet need to grow into and mature.  Let us remember that the point of all this is to grow in becoming like Him, like our teacher, and that the greatest commandments He gave us are, finally, all about love.  So, how can we, then, open our hearts to God, offer up our willingness to work at that plank in our eye, so that we can grow to be like Him, like the Teacher, and learn to bear the fruits of the heart He asks for?

But I say to you who hear: Love your enemies

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

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

- Luke 6:27-38

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

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you. And from him who takes away your goods do not ask them back."  One thing can be seen clearly from grouping these teachings together:  they are highly pro-active.  In other words, Jesus is talking about taking the initiative and setting a tone.  We are not simply people who respond to the world in kind and allow others to define our actions and character for us.  To love an enemy doesn't mean one approves of everything that is done, no matter how evil it may be!  No, to love an enemy is like loving a child -- one wants what's best for them, and the best is never bad or sinful behavior.  But it sets a tone, it gives us an orientation.  To do good is to do good - and good doesn't sanction evil:  we remember that a rebuke from the Lord is an act of love.  The teachings on turning the other cheek and those that follow set a tone:  Christ I believe is not asking us to be depleted of all worldly goods nor simply to be victims, but rather to rise above our circumstances, to do what is best to be peacemakers, but most of all to take stock in all circumstances and not simply to return automatically the behavior we find in the world. 

"And just as you want men to do to you, you also do to them likewise."  This is a very important statement, and if we think about it, one that really invites us to think.  If we're behaving badly, do we want correction?  If we have been misunderstood, do we not want understanding?  If we are confused, do we want to be enlightened?  One assumes that those who are His disciples -- that is, those to whom He directs these teachings -- would wish to understand themselves in this sense.  It also guides us to the discerning practice of mercy.

"But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful."  Again, Christ's statements here ask us to think:  What is loving?  And to do good is an important thing also to consider:  here, it is a word that is somewhat akin to virtue, we are asked to do good according to what God thinks is good.  So we are in fact invited to really consider what is "good" in all situations; we're not asked simply to indulge what is evil, nor the will of "the world."  But in all things, Jesus refers us back to the Kingdom, and back to God, the Most High.  That is where our allegiance lies, and in this we don't simply return "kind for kind" nor automatically respond to events or people as the world would seem to expect us or teach us to do.  We must consider in mercy and in righteousness what is proper and best.

"Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."  My study bible has the following note here:  "The Kingdom of God calls us to a way of life in which mercy abounds.  We must:  (1) Refrain from judging.  By definition, human judgment precludes mercy.  (2) Do not condemn.  Condemnation causes us to depart from mercy.  (3)  Forgive.  Forgiveness can only come out of a heart of mercy.  (4)  Give.  When we give abundantly we receive from God in the same measure."  To my mind, refraining from judgment means that we give up our judgment to God.  Forgiveness is similar:  it doesn't mean we approve of everything others do, but it does mean that we turn to God and give up the situation to the Lord.  Our real "exchange" is in the hands of God, and this is where Jesus is pointing in all of His teachings.  Just like in teaching about "giving in secret" in Matthew's Gospel, Jesus turns our eyes to God as our medium of exchange.  So all our relationships are mediated by and through this Kingdom.

In today's reading, Jesus teaches,  "Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you." All of His teachings in today's reading do one thing and do it very forcefully, like a slap on the cheek!  He turns us to the Kingdom of God, to the rule of God in our lives.  God becomes the medium for true righteousness.  If I give and expect nothing in return, the One who truly returns my good gift is God.  It is a kind of medium of exchange.  It is quite telling that the most direct statement we have that summarizes these teachings is "with the same measure that you use, it will be measured back to you."  Jesus changes our focus from what the world would give, (that is, from a worldly perspective) to what God gives, to the perspective which includes our membership in this Kingdom.  And that is, indeed, a radical shift of our point of view.  The teachings about those who would harm us or steal from us are quite radical, and I believe they are meant to be so, in order to teach us an important point:  that we turn our attention purely to what God wants of us in every situation.  I don't believe Christ is calling us to be victims nor impoverished paupers simply for the sake of being poor.  Neither is He suggesting that there is no place for the work of public legal institutions of justice.  He's grabbing our attention, and teaching us about what is most important.  His disciples are to be ambassadors of the Kingdom, and thereby their loyalty and allegiance isn't to the worldly ways in which the world works and thinks, but behavior in accordance with what love teaches, and the goodness or virtue that God teaches.  God is the one who returns to us what we give in this scenario and teaching, and it is to God we therefore owe our allegiance as children of the Most High.  The practice of mercy does not preclude justice nor does it exclude truth; we don't sanction unrighteous behavior.  But we are called "out of the world" in order to practice love and goodness the way that God calls us to do, and to remember that our real exchange is from God, as "every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:17).  Let us remember that, ultimately, to pray for our enemies is to pray for God's love and truth to be manifest in them, as well as ourselves.  This is what is truly "good," the greatest gift of all in Christ's perspective.

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

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

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

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

"Blessed are you poor,
  For yours is the kingdom of God.
Blessed are you who hunger now,
  For you shall be filled.
Blessed are you who weep now,
  For you shall laugh.
Blessed are you when men hate you,
  And when they exclude you,
  And revile you, and cast out your name as evil,
  For the Son of Man's sake.
Rejoice in that day and leap for joy!
  For indeed your reward is great in heaven,
  For in like manner their fathers did to the prophets.
But woe to you who are rich,
  For you have received your consolation.
Woe to you who are full,
  For you shall hunger.
Woe to you who laugh now,
  For you shall mourn and weep.
Woe to you when all men speak well of you,
  For so did their fathers to the false prophets."

 - Luke 6:12-26

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

 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.  Luke's Gospel presents us with the choosing of the Twelve Apostles.  My study bible points out for us that "Jesus prays all night before He selects the Twelve whom He will train to continue His mission in the world."

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.  At this point Jesus' ministry has reached such a point that He must preach in places where huge crowds ("a great multitude") can gather; the Gospel tells us that there is even "a crowd of His disciples" with Him.  People from everywhere in Israel and outside of Israel are gathered, far beyond just Galilee.  Everyone who seeks healing, of all kinds, comes to Him.  Jesus emanates great power; it is something that comes from Him.  It is the crowds who seek simply to touch and make contact with this healing power.

Then He lifted up His eyes toward His disciples, and said:  "Blessed are you poor, for yours is the kingdom of God.  Blessed are you who hunger now, for you shall be filled.  Blessed are you who weep now, for you shall laugh.  Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake.  Rejoice in that day and leap for joy!  For indeed your reward is great in heaven, for in like manner their fathers did to the prophets."  My study bible points out that "this teaching is similar in content to the Sermon on the Mount (Matthew 5-7) but not as extensive.  This has been called the Sermon on the Plain because Jesus 'stood on a level place' (verse 17) when He delivered it.  Jesus taught many of the same things over a period of three years in a setting of hills, plains, the lakeshore and the cities, and we have His teachings in various versions."  In the "Beatitudes" taught here, we see a theme with which we are familiar (especially from the Beatitudes of Matthew).  But it hearkens back to the song of Mary at the Annunciation (known as the Magnificat) and also the quotation of Isaiah by John the Baptist.  Both of these are also found in Luke's Gospel, and both also tell us of a kind of "evening up" where the lowly are lifted up, and those who exalt themselves are humbled.  It is a common theme.  Here, in these beatitudes or blessings found in Luke's Gospel, we have worldly values turned on end:  "Blessed are you poor, for yours is the kingdom of God."  This is the real message, given here to these people who stand on the plain to be healed and to hear Jesus.  We know that power radiates from Him, and so there is something at work here that is powerful, in the midst of the powerless.  The poor that are here are blessed for one great reason -- for theirs is the kingdom of God.  It is this kingdom, from which comes and in which is retained Christ's power.  In this sense, so shall the hungry be filled, as Jesus taught Peter to "feed my lambs."  And also those who weep will laugh with the joy that He leaves us and gives to us, not as the world gives.  Even when we may be hated, excluded, reviled and called evil for His sake, we should leap for joy -- for one powerful reason, because of the treasures we have in this kingdom.  We are included in the lineage of prophets, all belonging to this Kingdom, filled with the Spirit.

"But woe to you who are rich, for you have received your consolation.  Woe to you who are full, for you shall hunger.  Woe to you who laugh now, for you shall mourn and weep.  Woe to you when all men speak well of you, for so did their fathers to the false prophets."  My study bible tells us that "Luke also reports four 'woes' in addition to his four Beatitudes."  Here, the "evening up" also takes in those who are secure in a worldly status but without this kingdom.  In Matthew's Gospel, in the midst of the Sermon on the Mount, Jesus teaches about charitable giving, and those who give in order to be seen.  He tells His disciples not to be like those hypocrites, and He adds:  "Assuredly, I say to you, they have their reward."  So I believe we should read Jesus' "woes" here, about those who already have their reward but fail to store treasures in the true place of treasure; they are those who live for the opinions of others -- the "praise of men, rather than the praise of God." 

The words of Mary in the Magnificat echo an earlier song by another woman expecting a child, those of Hannah.  In the Old Testament lineage of types, we seen these themes of worldly expectation turned upside down, the rich who mourn and the poor who may rejoice -- the hungry filled by the One who has lifted up the lowly.  Isaiah speaks of freeing the captives and setting at liberty those who are oppressed in the passage which Jesus read in the synagogue at Nazareth, when Jesus tells His former neighbors, "Today this Scripture is fulfilled in your hearing."  Everywhere there is fulfillment of this Kingdom, there is also the power of Christ, to heal those who need healing, to lift up the lowly, to comfort those who mourn -- all for the sake of the Kingdom.  Isaiah also gives us the words we may hear in our liturgies:  "Heaven and earth are full of your glory."  Where Christ's power is, there His kingdom is also.  And this is the great thing which gives us joy, which fills the earth and the heavens and all creation, within which we proclaim His glory together with the angels.  It is the thing that gives us joy, that is even worth being reviled for and hated for.  It is this very tangible blessing which we put first in our lives, before the "praise of men," from which we may take joy and in which we are comforted.  It has sustained the prophets and it blesses us anew.  So, before you plan your day today, before you take time for the things that concern you in life, think about putting this Kingdom first.  It may shake up your perspective.  It may take you out of your priority list.  It may give you comfort in the place where you mourn, and it may exalt you with a kind of joy that is incomprehensible where you were down.  And then plan your day, and then remind yourself of the power that comes from Him.  To live within this Kingdom is not to be without the rest of the things of life, but it is to take note of the priorities He sets down.  We just may find that our lives take on meanings and values we can't quite explain in worldly terms, and a sense in which the intangibles give us something beyond the worldly things and in ways the world cannot give.  To come to know this is also to be healed with His power.  Let us remember, also, that there are many ways to be poor, many ways in which people mourn and weep, many ways and things for which people may hunger in their lives -- including those which are not obvious to a worldly eye and in the lives of those whom we may envy.  So also many worldly "riches" (including the "praise of men") may be false, empty, even forms of self-delusion.  But Christ is here for each one of us.

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

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

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

- Luke 6:1-11

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

Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  My study bible points out that "the correct observance of the Sabbath-rest is a major point of controversy between the Pharisees and Jesus."  We will see how the interpretation of the Law by the religious establishment and the Law's fulfillment  in the Person of Jesus will come to clash throughout the Gospels. 

But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  My study bible tells us that "this is a reminder that Jesus is God in the flesh -- that He is both God and Man." 

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  My study bible says, "According to the scribes and Pharisees, healing was considered work and was not permissible on the Sabbath.  They believed they served God by being zealous for traditions they had built up around the Law, and they saw Jesus as a lawbreaker.  Their dedication to rigid legalism made them insensitive to God's priorities."

But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  Jesus gives us an important key here, and one that we can continue to use for our own traditions.  Do we do good or evil, do we save life or destroy?  What is truly lawful?  We remember that in Saturday's reading, Jesus has just been dining at the home of Matthew (or Levi) the tax collector, with others who are rejoicing that the Bridegroom is with them.  Jesus told the criticizing leadership then:  "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  Thus, Jesus equated the healing of a sinful life with true health from a Physician.  So His question about good or evil, and particularly regarding saving life or destroying it, is key in virtually any circumstances regarding our faith and its practices.

And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage; and discussed with one another what they might do to Jesus.  Let us note that Jesus' key question (Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?) is lost on the leadership.  They are filled with rage at this demonstration of healing which seems to be in defiance of their prohibitions.  Their rage leads them only to talk of vengeance with regard to Jesus.

How often do we get traditions confused with God's love?  Let us think about the meaning of tradition.  On the one hand, customs build up through time that are both good and helpful, and the test of time is actually one such proof that things are indeed valuable for believers.  On the other hand, when we become rigid around the traditions so that we are incapable of either seeing harm or of letting in what is good and helpful -- that is, of returning to the real purpose of tradition which is to help us practice love as Jesus has taught through His works and commandments -- then we get into an area of great problems.  As the world changes and evolves, as we are faced with yet new problems to deal with (such as, for example, problems of drug addiction or violence or modern forms of afflictions upon the poor and powerless) then we have to make certain that we're asking Jesus' key question.  Is it lawful to do good or to do evil, to save life or to destroy?  And that's really the key to our healing, which permeates every aspect of what it is to be true to our faith.  Jesus comes to save and to heal, He's the Physician who takes on our ailments for health and correction.  And this flows into every dimension of our lives.  Elsewhere, it's put into another form:  that He's here so that we may have life abundantly.  When we pray, it's good to ask, what is healing?  What saves life and doesn't destroy?  What is a way to do good and not evil?  It becomes a key for taking direction in our lives, a key for asking "how do I respond for this or for that?"  And it's also a way to evaluate the spiritual fruits of a choice long past, which may not have seemed clear nor easy in the moment, but in retrospect may have created something good that wasn't foreseen.  Let us remember Christ as our Physician.  He guides our way to health in every direction.  Let us remember there will be those people who may rage at us for doing the right thing.  Christ's courage and truth -- and His suffering for love -- then becomes one more example of what it takes to truly heal.

No one, having drunk old wine immediately desires new; for he says, 'The old is better'

After these things He went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."   So he left all, rose up, and followed Him.

Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."

Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."  Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine immediately desires new; for he says, 'The old is better.'"

- Luke 5:27-39

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

 After these things He went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."   So he left all, rose up, and followed Him.  My study bible tells us:  "Levi (Matthew) answers Christ's call, follow me, and leaves his occupation to become a disciple.  From the beginning of His ministry Christ has been a friend of tax collectors and sinners, which is one of the Pharisees' complaints against Him [in following verses of today's reading].  Levi may also have been one of those tax collectors prepared for Christ by John the Baptist [see earlier reading here]."  Luke's Gospel gives us commands of Jesus, followed by those who will be His disciples.  In Thursday's reading, Jesus' command to Peter to "launch out into the deep and let down your nets for a catch" becomes a command that leads to a radical change of life.  As John Zebedee, one of the fishermen with Peter who left all to follow Christ, would give us several books of Scripture, including the Gospel of John, so Levi (Matthew) will also go on to give us his Gospel.

Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  My study bible points out that Matthew's (Levi's) feast expresses his joy and gratitude.  It notes that "the guest register is a stirring demonstration of the fruit of Jesus' love and forgiveness."  This is yet another example, coming one after another in Luke's Gospel, of the tremendous reach of Christ's ministry, in so many ways.  Healing is another way of looking at spiritual transformation.  A note adds that "Christ has come to call only those who know they need Him.  Sinners know it, but the scribes and Pharisees do not." 

Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."   My study bible explains that "Jesus' earthly life is a time of joyous blessings.  But there will come a time when His followers will practice fasting."  The image of the Bridegroom is essential to our understanding of Christ, His mission, and where we are as we await the wedding feast to come at His return.

Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine immediately desires new; for he says, 'The old is better.'"  My study bible tells us of this last line, "This is a difficult verse, appearing only in Luke.  Either it means that Jewish traditionalists are not ready to receive the new wine of Jesus' teaching, or this is a warning not to reject the Jewish heritage altogether." 

In yesterday's reading, when Jesus both healed and forgave sins at the same time, we read the exclamations of the people, in the presence of the religious leadership:  "We have seen strange things today!"  In that reading, we noted that the word "paradox" is rooted in the Greek here that is translated as "strange."  (The Greek word used is paradoxos.)  Here today, we have another paradox.  As my study bible pointed out, this saying, the last line in today's reading that no one, having drunk old wine immediately desires new; for he says, 'The old is better' is a kind of a paradox, something we have to puzzle out, to think about.  And, as the note indicates, scholars still today may disagree about and puzzle over its meaning.  This is paradox, an invitation to think about God's ways which are not our ways.  Jesus' life and His revelation in His ministry and mission continually ask us such questions to ponder about.  What does He mean when He says this?  What did He mean when He did this?  What does His ministry and mission imply in this angle or action or expectation?  So we are invited into His ministry and mission through mystery, a very important and essential aspect of our faith.  We don't know everything there is to know yet about God, and thus our road to faith is a mystical one, one that involves our own growth and transformation.  In the life of the Church or the Body of Christ, certainly this plays out through the centuries as we await Reconciliation in a cosmic sense, in His return, hinted at in the language of the Bridegroom.  In a personal sense, we have to think about what it means to be used to the old wine, although a new vintage is being introduced.  The old is not bad, but the new is also bringing us something new, and we must also be able realize that a new "taste" is being brought to our palate.  So we can think of Christ's new wine; it may need some aging, we might not be used to it yet, and yet it is the taste of something new  -- a sense in which we must be able to accommodate this year's harvest, a new blessing, the new wine of the wedding to come.  So let us think of our heritage, and also the new things Christ brings us today.  In John's Gospel, Jesus told us, as He said to His disciples, "I am the vine, you are the branches."  Given in His farewell discourse to the disciples, what He was teaching them was the importance of spiritual fruits, the continually pouring forth of new fruitfulness.  They were also to abide in Him, as the branch abides in the vine.  So let us think of vintages, of fruitfulness, and the new wine we may need to get used to.  How do you expand what you already know?  How does God lead us into mysteries through paradox?  Christ is continually revealing the new, and yet does not reject the old.  But fulfilling His truth will take a lot of expansion on our parts, as His ministry will expand and grow beyond our limitations of understanding.  Can we grow, as new wineskins, as we await the return of the Bridegroom?  With the "new wine" we are continually invited to "taste and see."