Can the blind lead the blind?

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into 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.

"But 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 floor 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

We are reading through Jesus' Sermon on the Plain, in Luke's Gospel.  We began reading this sermon with Tuesday's reading.  Yesterday, we read that Jesus taught, "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 into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher."  My study bible suggests here that Christ judges no one (John 8:15; 12:47).  Cyril of Alexandria has written:  "If the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others." 

"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 the crux about judgment:  we're supposed to look to ourselves.  We'll never be able to have clear or "good" judgment in the first place unless we first see clearly our own flaws.

"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."  Jesus speaks of self-correction in the earlier example of  "removing the speck from our own eye" before we see fit to correct others.  Here's an affirmation of the idea of making our own hearts full of good treasure:  it's the way to make what we do good, to bear good fruit.  Elsewhere He's spoken about storing up the intangible treasures of the Kingdom; we may do so in our hearts, and "out of the abundance of the heart, the mouth speaks."  So much depends upon what we dwell on, which master we follow, what kind of disciples we really are.

 "But 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 floor 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 says that hearing the gospel isn't enough.  Our salvation isn't based on hearing nor faith alone, but rather on doing the things spoken by Christ (see James 2:24).

Jesus teaches us about the need for our own self-discipline, a commitment to following through on what He teaches.  He begins with an emphasis on the inner self, our looking within.  We can't see clearly unless we acknowledge and focus on our own imperfection, our own flaws.  This He calls the "plank" in our own eye, the thing we need to clean for clear vision.  We won't be able to judge anything appropriately without a clear vision about ourselves.  And when He speaks of removing the speck in another's eye, it's with a view toward helpful correction, not harsh judgment.  Jesus' views on discipline have to do with carrying ourselves as good disciples to the Teacher, being like the Teacher, Himself.  And that is supposed to be our focus as His followers.  In this way we are able to glorify God the Father, when we bring out the "good treasure" in a good heart, the true inner life of the self.  He's taking on our hypocrisy, our ability to listen but not to do nor to follow through.  What He promises is this foundation of faith, that if we really follow through and practice what He teaches, we're building a good foundation for our lives.  We're on secure ground.  We note that it's foolish, in His characterization, not to do so.  Christ's understanding of what it means to be a good disciple relies a lot on our own self-responsibility.  He's not one to deny that we're capable of following His commands!  He puts His faith in us, and we are meant to keep trying.  We are meant to get up again when we fail and keep going at it, keep working at what is meant by discipleship.  I think we have to see that His estimation of the things we're capable of is very high.  That is, as Knower of hearts, as the One who understands what is within us, He's the one who's teaching us that we're capable of much greater things than simply following our noses, self-interest that encourages self-righteousness, a selfishness that can only point at or project upon others.  This requires a self-awareness that is more than "following the rules"; it's a self-understanding that asks for a deep sense of self-correction, an awareness that we are blind to the things we don't want to see, and that calls on us to erase that blindness.  That's a high estimation of a human being, of our capabilities as persons.  We are called even to perfection, to be like God the Father (see yesterday's reading).  Christ doesn't speak out of blindness, or wishful thinking, or a determined philosophy to only see the good.  On the contrary, He knows us better than we know ourselves!  He loves us.  He knows the things we are capable of doing; He's our Creator.  Let us remember the faith He puts in human beings as disciples, His followers, those who love Him and His Father and to whom the gift of the Spirit is given.  His encouragement is for us to keep going, keep working at this, and go forward in His love and embrace to be more like Him.

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 were told 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 father did to the prophets.  But woe to you who are rich, for you have received your consolation.  Woe to you who are full, for you shall hunger.  Woe to you who laugh now, for you shall mourn and weep.  Woe to you when all men speak well of you, for so did their fathers to the false prophets." 

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise."  My study bible points out that the "Golden Rule" is a minimum of Christian virtue.  It places man's desire for goodness (what Cyril of Alexandria would call "the natural law of self-love") as a basic standard of how to treat others.    This, suggests my study bible, is just the first step on the path to the perfection of virtue.  Perfection is found further on in our reading (verse 36, "Therefore be merciful, just as your Father also is merciful").

"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."  This is part of what it means to be "liberated" and "free" by the truth of Christ.  We don't live based solely on what others do.  We have a different authority to follow.  Our reactions are not knee-jerk reactions, and they're not limited to what we learn only from our immediate environment.   We seek to be "God-directed."

"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 suggests here that "mercy precludes human judgment.  Good measure, pressed down, shaken together, and running over are descriptions of how an honest and generous merchant would measure bulk goods.  Flour pressed down, for example, would yield a more generous amount than flour fluffed up.  The blessings God intends to put into our hearts are more generous than we can possibly contain, yet this also depends on the spirit in which we ourselves give and forgive."

What does it mean to be in the "liberated zone" of the Kingdom, to be freed by Christ?  Certainly one of those meanings is that we are not bound to act and react as we see in the world.  We are free to make decisions based upon our relationship to God, to Christ -- our relationship that teaches us what love is and how to bring that Kingdom into the world.  Each of us has crises, each of us disappointments.  The world will treat us in ways that are hostile, perhaps particularly so if we are different, set apart, those who try to bring this Kingdom into the world.  At least, that is what Christ has promised to His disciples in the Gospels.  And what are we to do?  How do we know which way to go in life?  Our relationship as disciples and sheep to the Good Shepherd is the place where we turn to find how we are to be "in the world but not of it."  It's the place where we turn for real healing.  There is more to life than what meets the eye, and we are here to build the Kingdom in this world, to help to restore and reveal life in connection to Creator.  Perhaps our lives will never be perfect, and we can't of ourselves heal and save everything or everyone:  that is up to Christ, the Savior.  But what we can do is act as if we have a loyalty to something that rises above our immediate circumstances.  Do you have abuse in your family?  Are there those who would destroy relationships around you?  Do you carry a burden or hardship within yourself?  These things are not the limits to your life.  Neither are they limits to identity.  What we understand about Christ's Incarnation as human being is the power to take on a life as we live it in this world, and thereby change and heal life as we live it and must live within an imperfect world.  Gregory of Nazianzus says, speaking of Christ's Incarnation:  "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved" (Critique of Apollinarius and Apollinarianism, Epistle 101).   In other words, Christ lives as human being, as one of us in this world, so that He heals, and leads the way for us as example.  Our healing, thereby, depends on our relationship to Him.  His truth is what liberates us enough to say that there is a better way, and to ask for His healing and guidance in our lives.  Love doesn't flinch from the truth.  It sees things that everybody else can't see.  It asks for good judgment.  In the Eastern perspective, original sin is not about a "genetic" stain of inheritance from ancestors but about what we inherit as a "sinful" environment.  As such, healing whatever it is that might have "stained" us in our lives, whether it is "our fault" or not, begins with Christ's power to heal, to teach us how to respond to an imperfect world in the ways that help to heal and to correct.  Each of us shares in this mission.  We bear His Kingdom and His light into the world, a mission that liberates.

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 father did to the prophets.

"But woe to you who are rich,
For you have received your consolation.
Woe to you who are full,
For you shall hunger.
Woe to you who laugh now,
For you shall mourn and weep.
Woe to you when all men speak well of you,
For so did their fathers to the false prophets."

- Luke 6:12-26

Yesterday, we read that on the second Sabbath after the first (that is, on a feast day immediately following the Sabbath) 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 a 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 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.  Jesus' ministry has gone far and wide, even the Pharisees from Jerusalem and Judea have come to hear Him, and are beginning to engage in antagonism against Him.  The first thing we must note here is Jesus' night of prayer, a communion with the Father that comes before everything else.  It is time to choose the Twelve who will go first to the Jews, and then to all the world with the gospel message.

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.   Jesus here is preaching "on a level place," a plain.  We know He preached in all places, and the content we will read of His preaching here is quite similar to the Sermon on the Mount, although not as extensive.  The first thing we read about in these verses is healing, as so many of our recent readings have emphasized.  We recall Jesus' words to the Pharisees who criticized while He ate with tax collectors and sinners:  "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."  We note that members of this crowd have even come from Gentile areas, Tyre and Sidon.

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 father did to the prophets."  In recent commentary, we have remarked on the power of paradox:  so much of Christian understanding is rooted in the paradox of the Incarnation and what it means for us that the Kingdom is present in our world.  Jesus' teaching here is paradoxical; it is meant to open up our eyes to the presence of this Kingdom and our participation in it.  Life is not about what appearances seem to tell us.  If we are "poor," if we "hunger," if we weep and mourn, we must understand the power of this Kingdom in our midst and its presence in us and among us.  We will be filled, we will laugh, and we inherit a Kingdom -- Jesus' very first message in this sermon.  His disciples must be prepared for the world's adversarial response, but be confident in the rewards and power of faith, of this Kingdom.   And they are not alone, for so were the lives of the prophets, also messengers of this Kingdom.

"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 reports four "woes" that are not found in Matthew's Sermon on the Mount.  My study bible tells us that woe is an indication not merely of sorrow, but of unspeakable destruction (Isaiah 5:18-24; Amos 5:18-19; Revelation 12:12).   A note says, "Those who prize the vices listed here are liable to the 'utmost misery'; however, they find hope when they sacrifice their earthly blessings in showing mercy to others (Cyril of Alexandria)."  Again, just as with the words "poor" and "hungry" we can read these words, "full" and "rich" in many ways.

Paradox is apparent when the Kingdom is present in the world, especially as it is reflected in the Incarnation -- Christ bringing the Kingdom "more present" in our world.  We initially commented on this word, paradox, in a reading from last week:   Friday's reading, We have seen strange things today!     The people who said that were responding to Jesus' healing of a paralytic, and the word for "strange" in the Greek is literally paradox.  That is, something contrary to common expectation or understanding.  And that is really what the Incarnation is all about.  The Kingdom present to us in this world introduces paradox to us.  How is it possible that those who weep are blessed?  How can it be that we should rejoice when we're reviled and called evil?  Why should the wealthy and full feel or receive woe?  What does it mean that they have received their consolation?  Is it bad when people speak well of us?  This is the introduction of the Kingdom into the world, a way of thinking that sets things based purely on appearance upside down.  Jesus is encouraging everyone to perceive life on different terms than are apparent by daily "worldly" or material life.  It's important that we understand that the presence of the Kingdom has to change our perceptions of day-to-day material understanding and expectation.  There's more to life than wealth -- or, as Jesus puts it elsewhere, quoting from Deuteronomy, "Man does not live by bread alone."  The presence of God brings us a different reality, which we are encouraged here to make a part of our every day lives, our every day consciousness.  And that brings paradox.  Are there things in your life that make you sad and mourning?  Think on the things of God, how God leads and teaches.  Do people treat you poorly?  Look to your own love of God and God's response of love to you.  Take care of yourself and live accordingly, a good life of learning to practice God's love yourself and bringing that love and care into the world.  We have so much more to our reality than is present in a very "worldly" perception of life.  Our faith and the presence of this Kingdom in the world liberates us from "every day" perceptions and launches us into a place of consciousness where we don't have to be like everybody else.  We don't have to live according to the practices of evil, of hatred, or injustice.  We have something better to believe in and live by.  And we don't judge ourselves by how much "stuff" we have:  that leads to delusions and poor behavior that sets a rotten example to the world of what it really means to be fully human, a real human being made by God and living in relationship with God.  Today, we can look around and see the response to life that leaves God and the Kingdom out of the picture.  We can ask ourselves where Jesus' paradoxical teachings are asking us to go.  We can ask ourselves how a much better world can be created by faith.

I will ask you one thing: Is it lawful on the Sabbath to do good or 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 a 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 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

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

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."    My study bible explains that the term "the second Sabbath after the first" refers to a feast that immediately follows a normal Sabbath.  This is happening on a feast day.  (A feast was also known as a Sabbath.)  It cites St. Ambrose referring to this "second Sabbath" is an image of the new covenant.  The first Sabbath is the Law, while the second indicates the gospel that follows it.  We note that we've just read Jesus' words about the "new wine" that needs "new wineskins" that will be able  to expand.   My study bible says that under the new covenant, the food which was at one time not lawful for anyone but priests to eat is now freely given to all by the Lord of the Sabbath.  The example of David giving the showbread . . . to those with him is a prefiguring of Christ.

Now it happened on another Sabbath, also, that He entered a 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.   The scribes and Pharisees had built up particular traditions around the Law.  According to these, healing was considered work and thereby not permissible on a Sabbath.  My study bible says, "They believed they served God by zealously keeping these peripheral traditions, but this legalism made them insensitive to God's mercy."

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 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.  Jesus knows what their thoughts are, but this Kingdom is "breaking through" into the world.  He may not be revealing His identity as Christ, but His work is to do the work of the Father, and this becomes confrontation with the "old."    We note the rage that follows something positive and miraculous, something to give glory for, the healing of a withered hand.

On Saturday, we noted Jesus' statement, "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."  Here, the "physician" label really becomes explicit, as Jesus demonstrates what it is to need new wineskins for new wine (also an image He gave us in Saturday's reading).  In today's reading, Jesus really does heal, and acts as a physician, which we know our author, Luke, also was himself.  We're given a more explicit notion of the Church as Hospital, someplace where we heal.  And this will become a great metaphor for Christ's entire ministry.  The reconciliation with God possible through the sending of the Son is healing and restoration for all of us, it's a form of wholeness that we can't live without.  Here, Jesus defies the authorities not just because they are authorities, but because the tradition has worked against the true aims and intents of God. What's the Sabbath for?  What is a feast day for?  Why do we honor and glorify God?  What are the attributes of God?  Should we not give glory to God for our healing and restoration?  Prayer is maybe the most eloquent way that we set about giving time to God out of an understanding of our own need for God.  Spiritual life isn't separate from the rest of us; our minds, bodies, souls, and spirits are one whole working together.  When we separate them too much is when we get into problems, like a separation of traditions from what the purpose of God's love is for and aims for.  In Jesus' purpose of saving, there is always going to be the expression of God's love, of healing and restoration.  We give glory to God with our hands, and today (in the reading) a hand is restored.  Symbolically, we could consider the hand the basic tool necessary for work, and Sabbath is a day of rest.   But to restore and heal human beings is an aim of God, and all feasts glorify God's works.  Sunday, if you will, is a day for all kinds of things.  We set aside the normal things we're concerned with in order to think about, pray about, raise our minds and hearts toward the things of God.  What does healing really mean?  Where does God want to lead us?  With the Eucharist we are fed with the good things of God, like Jesus cites the example of David and the showbread as He and the disciples take grain for nourishment.  We rest because we need that rest, and we rest in God or in Christ because that is where we take our restoration and healing from.  It sets the whole notion of faith in a new light, of saving and healing, and getting in touch with what it is we really and truly need. 

New wine must be put into new wineskins

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

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

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

- Luke 5:27-39

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

After these things He went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."  So he left all, rose up, and followed Him.   My study bible says that Levi (or Matthew) answers Christ's call, "Follow Me," and leaves his occupation to become a disciple.  It says that 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 (see later verses in today's reading).  It's possible that Levi may also have been one of the tax collectors prepared for Christ by the ministry of John the Baptist (see the reading for April 16th, Make His paths straight).

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."   This feast, says my study bible, expresses the joy and gratitude of Matthew.  It tells us, "The guest register is a stirring demonstration of the fruit of Jesus' love and forgiveness."   This gives us a sense of Jesus' mission, and it's another admission by Jesus about the purposes for which He's here.  He's already declared that He had to preach in many cities, "because for this purpose I have been sent."  Although His revelation as Christ isn't in the cards yet, we do get statements about purpose and mission.  He is here to call sinners to repentance, to collect what is "His" and not to lose any of them, to reclaim souls for the Kingdom.

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

Jesus defines His mission.  Everything He does is revealing His purpose, what He is doing here.  Here's here to save.  He's come to claim those who were otherwise lost to Him.  And let's not forget, the image of the Church is a hospital; saving means healing:  "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."    In addition to what He does, He is always teaching, the first thing He said was His purpose (Luke 4:43).    Redemption and forgiveness bring salvation.   It's a new paradigm, in a sense.  This isn't just about what side of the Law you may fall on, but it's about relationship and love.  Forgiveness and repentance also go hand in hand.  We need to be aware of the ways in which we harm that relationship to God and thereby in community.  God's love doesn't exempt us from that; rather it helps us to come to terms with it.  I read a story once about a polar explorer.  It was meant to teach about heroism.  This particular man had to turn back his expedition, just when he was close to his stated goal.  When asked why, he said, "I had to bring my men in out of the cold."  We could link this notion of heroism to Christ, to the new wineskins He's talking about.  A hero is the one who thinks about his men.  Christ comes to bring all of us in out of the cold, to find a way to bring us closer to Him and to never let us go -- not to lose a single one of us.  That's the new, true paradigm, the new wineskin needed for new wine.  This covenant is about love, love that claims and redeems, love that brings us to take a closer look at ourselves and to live with that truth, not to hide in the glorious achievements of our ancestors no matter how illustrious.  Christ's love doesn't leave anything out.  It's not a love that shies away from calling something a sickness; how else could we heal?  It's a love that reclaims and redeems and heals, that saves and restores.  We need a new paradigm for this love.  We need to understand how it works in our lives.  We need to know how our own restoration happens.  We can't live in denial with this kind of love.  It overrides everything, but we bring everything to it.  Whatever Christ's love assumes, it redeems, even as we bring ourselves, "all in," to Him.  There's also an introduction in Jesus' words about the notions of paradox we discussed yesterday.  We're all used to the old wine.  Our reactions at first are for what we know.  But He brings a Kingdom with Him that's "not of this world," and pulls us into its awareness.  That is the power of the new, the "good news."

We have seen strange things today!

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

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

- Luke 5:12-26

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

  And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  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.  What is interesting here is the faith that the leper puts into Christ to begin with, when he asks to be healed.  My study bible makes it clear that leprosy was one of the most dread diseases of this time.  It involved tremendous physical suffering and resulted in total banishment and isolation from the society.  It's also a symbol of our sin.   Jesus tells this man to show himself to a priest and follow the Law, thus ensuring full restoration of this man to the community.  My study bible notes Cyril of Alexandria's commentary that Christ gives the command to show himself to the priest in order to convince the priests by a tangible miracle that He is superior to Moses.   The priests hold Moses to be greater than Christ, but Christ heals a leper immediately and with His own divine authority.  But when Miriam, Moses' sister, was struck with leprosy, he had to seek mercy from above, and still her healing took seven days (Numbers 12:10-15).  We note something Luke tells us:  "He Himself often withdrew into the wilderness and prayed."  It's a reminder of what He needs, and what we need!

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.   Luke is dropping hints that Jesus' fame is reaching a place where the authorities are aware of Him.  Above, in the healing of the leper, we're told that Jesus instructed the healed leper to go to the priest and "show yourself."  Here Pharisees and teachers of the law come out of every town of Galilee and also Judea and Jerusalem.  Jesus is fulfilling His main purpose, to teach.  But the power of the Lord is present to heal.

Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."   Yesterday, we read the story of Jesus preaching by the shore of the Sea of Galilee, and telling Peter and his partners (the brothers James and John Zebedee) to cast their nets into the deep, so that a great catch followed on an otherwise unproductive day.  Today, we read of those friends who make the extra effort to get a paralytic to Christ, becoming inventive enough to take the tiles from the roof and lower him down in the midst of the crowds.  In yesterday's reading, the faith of Peter rendered Christ nearby and drew in more disciples who left all to follow Him.   Today we read of the faith of friends moving a paralytic closer to Christ, resulting in the forgiveness of sins.  It's a parallel to the notion of sin, to be somehow paralyzed and unable to move toward God.  It's a kind of metaphor to prayer and intercession, and its great power for all kinds of necessary healing.

And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"    But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  The power of God present is revealed to the religious leadership, those who cannot believe that a "man" could have the power to forgive sins.  Jesus isn't only a healer, but also "knower of hearts" -- another attribute of the Lord.  He is revealing Himself by power and action, and exemplifying the grace of God.

The phrase "We have seen strange things today!" uses a word for "strange" that literally is "paradox."   That is, contrary to our understanding or expectation.  And that is really the power of God.  For the early Christians, and particularly the Byzantines and Greek Fathers, "paradox" exemplifies the ministry of Christ and our faith, Christianity.   The central reality of the God-man ("Theanthropos") Jesus Christ is paradox.  How can God be born as a human being?  How can a woman contain God in her womb, the great expanse of the whole cosmos -- Lord of the universe -- in a pregnant Mary?  How does Christ "trample death by death?"  Our Lord coming into our world is the greatest paradox of all, and opens up a realm of questions and mystery that cannot be exhausted.  Think of the people present at this healing and what they must have thought.  The text is really quite emphatic in emphasizing their amazement:  they're filled with "ecstasis" in the Greek -- something that takes them completely out of the normal frame of mind or perception.  They've been shocked into something new, someplace totally outside the norm.  Not only is the glorification of God their immediate response, but even fear or awe "fills" all of them.  To glimpse the presence of God is to come up against something "strange" or "paradoxical" -- something that takes us out of our normal understanding and expectations.  Christ present with the power of the Kingdom is meant to do just that, and faith is necessary to perceive it and to understand it.  Our complacency with what we know has to be shaken, and our faith challenged to grow and to give us a new sense of where faith wants us to travel and expand.  This is the power of the Incarnation, and it is the reality of the Kingdom and its intersection with human beings.  How are we dazzled, overwhelmed, bewildered, amazed in our faith?  Do we understand the power of paradox?  If we don't take that step into the deep (just as Peter and James and John were asked to "launch out into the deep and cast their nets" in yesterday's reading) then we won't get there.  God's presence in the world should always present us with paradox, take us out of "the norm" and give us a deeper mystery to enter into.  How does your faith challenge you today?  A miracle or sign is not meant as "proof."  Instead, it's an opening up to God, to a mystery that is infinite.  It's faith and the love of God that draws us into knowledge and participation.

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

 So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.

When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"

For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

- Luke 5:1-11

Yesterday we read that Jesus arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.  Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."  And He was preaching in the synagogues of Galilee.
 
So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.  An interesting scene:  Jesus is already well-known.  He's standing by the Lake of Gennesaret, which is otherwise known as the Sea of Galilee, a large lake about thirteen miles long and seven miles wide.  Sitting is the traditional posture for a teacher or rabbi, as we've noted recently when Jesus sat in the synagogue in Nazareth.  Yesterday, we read Jesus' statement that He must preach the kingdom of God in other cities; here we see He will fulfill that purpose wherever the place is available:  on a mountaintop, on a plain, in the wilderness, and here from a boat by the shore of the lake.

When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."   My study bible tells us that St. Ambrose sees in this command the spiritual invitation to give one's life over to the deep mystery of the knowledge of the Son of God.

But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  We note Peter's immediate reaction to Jesus' command, and remember that he's already a disciple.  My study bible says here that the Lord draws people to Himself by things that are familiar to them.  "As He drew the Magi with a star (Matthew 2:2), as He would draw tax collectors by a tax collector (5:29), here He draws the fishermen with fish (see 1 Corinthians 9:19-23)."

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"    My study bible says that Peter's cry in the face of divine power is not a rejection of Jesus (contrast 8:37).  Instead,  it says, "being suddenly cast in the light of Christ, holy people such as Peter become keenly aware of their own unworthiness (compare Isaiah 6:5; Revelation 1:17)." 

For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.   This great catch of fish, my study bible says, is an image of the apostles bringing human beings to the knowledge of Christ.  It also fulfills the prophecy of Jeremiah 16:16 ("'I will send for many fishermen,' says the Lord". . . ).  In the Eastern Church, the festal hymn of Pentecost declares to Christ, "Through the fishermen, You drew the world into Your net."

I find myself fascinated and pleased by my study bible's suggestion that "the Lord draws people to Himself by things that are familiar to them."  Yesterday, we wrote about "mission" and Jesus' commitment to the things He knows He was sent to do.  It isn't yet time in this ministry for Him to reveal Himself as Christ, but His purpose, His mission, is always at work and He's always fulfilling that mission.  The fact that the Lord draws people to Himself by things that are familiar to them means that for each one of us, there is also a particular way, something related to mission.  If all things lead to Christ, our Creator and the ultimate assigner of the meanings of all things, then whatever way is very "personal" is the way that we, too, will find "mission" in Christ.  It's a strange thing about faith, it will take us out of who we think we are and into the unknown, but will do so by virtue of the things we know and are familiar to us, the things that will draw us and pique our attention and interest.   Christ works with us where we are, and the beauty that draws us in the world, the things that command our attention, can lead us to Him if we accept His leading.    In a world that's filled with the Holy Spirit, we can find Him throughout many pathways, and He will come to us in all kinds of ways.  There's an ancient saying that goes back so far that even the ancient Greek philosophers didn't quite know who originated it.  It's been widely quoted throughout the centuries:  "God is a circle whose center is everywhere and whose circumference nowhere."  What that teaches us is kind of connection to mathematical theories of the spiritual, something also common to those ancients such as Pythagoras and Euclid, that all roads lead to a particular point; every parallel line meets at infinity (another attribute of God).  All this is to say that in our understanding of God we know that wherever we are right now, God is available to us and ready to lead us in the way we can be reached.  It's part of the grace of the Spirit, "who is everywhere present and fills all things," according to a prayer that prefaces every Eastern worship service.  Jesus is at the shore in today's reading, with the fishermen, sitting in a boat and teaching.   In His mission, He reaches everywhere, to each one of us, and He will not let us slip away.  But it's up to us to hear Him.  Once we start on that road, we have to be prepared to be led where we didn't expect to go, out into the deep -- perhaps the infinite mystery of the deep -- wherever He leads us, just as He will lead these fishermen. 

For this purpose I have been sent

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

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

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

- Luke 4:38-44

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

  Now He arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.   My study bible quotes Cyril of Alexandria here:  "That which was rebuked was some living thing unable to withstand the influence of Him who rebuked it, for it is not reasonable to rebuke a thing without life and unconscious of the rebuke.  Nor is it astonishing for there to exist certain powers that inflict harm on the human body."  We also learn here that Peter is married with a family, and we catch a glimpse of this life in his home, in which Jesus and the disciples are also present.

When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.   In a way, we're given a sample of "a day in the life" of Jesus' ministry.  He begins by preaching.  He returns "home" to Peter's house, where they find Peter's mother-in-law ill with fever.  She's healed, and the meal begins.  As the sun is setting, the sick come to Him.  Healing is inseparable from His mission for the Kingdom in the world.  And yet, His true identity must for now remain His secret.   In all kinds of circumstances, Jesus is present and intervenes; the varied healings are as diverse as the circumstances and the people who need His help.

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

It seems that Jesus has a most definite mission, and we're given glimpses of His determination and efforts to stick to that mission.  People always want to interfere with it; they have other personal concerns, like wanting to make Him king (John 6:15).   But Jesus is always true to His mission, always ready to follow the leadership of the Father.  And this is real leadership, that we are willing to do so, as well.  Sometimes it's not necessary that the whole world know our "mission."  In today's reading, we have Jesus discussing the purpose He is here in the world ("for this purpose I have been sent"), even if His identity for now must remain a secret.  I read a quotation recently from Jean Vanier, founder of L'Arche communities.   He said, "In a true community, each of us is able to keep our own deepest secret which must not be handed over to others nor even shared. Each of us should be able to deepen our own personal conscience and mystical life. It is precisely here that the weakness and strength of the community lie. There is weakness because the ways of God for an individual are not always those of the people at the head of the community or what human reason and experience establish. But the strength is in putting people first. There is nothing stronger than a heart which loves and is freely given"  (Jean Vanier, Community and Growth, pg. 21).  Jesus really exemplifies what Vanier is saying, and in so doing, He sets the example for all of us.  We begin -- in our relationships with others -- precisely with our relationship to God, to the Father.  That is just the way Jesus begins His day.  We each of us have a mission.   Christ has exemplified what it is to be on such a mission.  In this "secret place" of prayer with the Father, this mystical place of connection to God, we find our mission.  Sometimes this very tender place mustn't be shared with anyone, it must be guarded and kept in our hearts, and properly nurtured.  But there will come a time when it sprouts growth, and parts of it may be shared with others, put into community, and then shaped and redefined by that experience of community and those whose hearts are with us, with love. That is, with prayerful intention as well.  That's the purpose of a spiritual director or confessor.  But in every case, it is within the context of love and faith that we want our best, highest, most precious capacities for mission to be fulfilled.  Let us follow Jesus' example, and remember where all our priorities really come from, and how to put them in place each day, each morning and night.

I know who You are -- the Holy One of God!

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

- Luke 4:31-37

Yesterday, we read that after Jesus' temptations in the wilderness, He returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region.  And He taught in their synagogues, being glorified by all.  So He came to Nazareth, where He had been brought up.  And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.  And He was handed the book of the prophet Isaiah.  And when He had opened the book, He found the place where it was written:  "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor;  He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD.'"   Then He closed the book, and gave it back to the attendant and sat down.  And the eyes of all who were in the synagogue were fixed on Him.  And He began to say to them, "Today this Scripture is fulfilled in your hearing."  So all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth.  And they said, "Is this not Joseph's son?"  He said to them, "You will surely say this proverb to Me, 'Physician, heal yourself!  Whatever we have heard done in Capernaum, do also here in Your country.'"  Then He said, "Assuredly, I say to you, no prophet is accepted in his own country.  But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow.  And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian."  So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff.   Then passing through the midst of them, He went His way.

Then He went down to Capernaum, a city of Galilee, and was teaching them on the Sabbaths.  And they were astonished at His teaching, for His word was with authority.  My study bible quotes Ambrose of Milan, in saying that Christ begins preaching and healing on the Sabbaths to show that "the new creation began where the old creation ceased."  Jesus teaches with authority in that He doesn't preach like the prophets of old nor the teachers of His day, who taught what the Law or the Lord said.  Jesus teaches using language in the first person form:  "I say to you."  See, for a prime example, Matthew 5, the Sermon on the Mount.

Now in the synagogue there was a man who had a spirit of an unclean demon.  And he cried out with a loud voice, saying, "Let us alone!  What have we to do with You, Jesus of Nazareth?  Did you come to destroy us?  I know who You are -- the Holy One of God!"  But Jesus rebuked him, saying, "Be quiet, and come out of him!"   More evidence that there is a Kingdom being borne into the world, something here that is not usually here!  But the demons tend to reveal what isn't meant to be revealed -- yet, and so Jesus rebukes them to "Be quiet!"  It's not time yet for His identity as Christ to be made public.  This idea of the appropriate time is reflected in the prophecy of Isaiah which Jesus read in yesterday's reading, at the synagogue in His hometown of Nazareth:  "To proclaim the acceptable year of the LORD."  Isaiah 42:1-4 foresees the Servant who is a humble Messiah until His mission is finished.   My study bible suggests that there are several reasons for secrecy:  the growing hostility of the religious leadership, the misunderstanding of the people regarding the Messiah as political leader, and Christ's desire to evoke genuine faith.  Christ will encourage His faithful to be like Him, a Servant.

And when the demon had thrown him in their midst, it came out of him and did not hurt him.  Then they were all amazed and spoke among themselves, saying, "What a word this is!  For with authority and power He commands the unclean spirits, and they come out."  And the report about Him went out into every place in the surrounding region.  Jesus' ministry can't be suppressed; His very presence guarantees that all sorts of things will happen.  Reactions to Him will be everywhere, as in yesterday's reading we read about the people's mixture of both marveling and rejecting.  The demons react to Christ, they know who He is.  They tell us of a kind of battle, a Kingdom being brought into the world, an authority present whether we are aware of it or not.

Jesus' presence reveals so many things.  Even the visceral way that people react to Him tells us something of the power and authority that is present.  One way and another, people react.  And in today's story, we see how the "unclean spirits" or demons react.  They know who He is, and they fear His effect on them.  It's the presence of the Kingdom that elicits this response.  Awhile back, we commented on the notion of a "liberated zone" that Jesus creates by coming into the world.  He's a king claiming this particular Kingdom, liberating a world from unclean spirits and demons, from the "ruler" or "prince" of this world.  But so much depends on hearts and minds.  This is a kingdom where service is voluntary, loyalty depends on our response, and the rooting of that kingdom takes place within us, among us.  In that sense, we see the wisdom of the choice in which Jesus doesn't rule or proclaim leadership by military might or power, by dazzling effects of signs guaranteed to force belief.  This kingdom is one of love, and love isn't given without freedom.  Our Suffering Servant, the humble Messiah, is the one who wants our love.  It's a love that starts with a love of the Father, and that's something built into the notions of the Kingdom as well.  There's no separation between Father and Son, and there's no separation in us.  Furthermore, up to this point it is the Spirit that has been active in creating and beginning this ministry:  it was the Spirit that hovered over Christ at the Baptism, and the Spirit who led Christ to be tempted by the prince of this world, Satan.  In yesterday's reading, Jesus proclaimed the words of Isaiah:  The Spirit of the LORD is upon Me.  Father, Son, and Spirit are inseparable, and our participation in this Kingdom is bound up with the Trinity.  This relationship and oneness has its basis in love, and without love there can be no Kingdom.  It is the power of love the demons fear, and Christ's authority and leadership come from love.  Thereby we're given to understand the power of healing at work in all of this ministry:  that the establishment of the Kingdom is an act of healing, of healing the world back to its "original" state and purpose, healing us to be united with Creator, reconciling and making whole, and making the world a "safe place" for the laws of love.  In this humble Messiah, the Suffering Servant, is our image of how that happens, the only way it's possible.  He commands our love and our courage, and demons fear Him, although in the words of Isaiah, "a bruised reed He will not break."

The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD

 Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region.  And He taught in their synagogues, being glorified by all.  So He came to Nazareth, where He had been brought up.  And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.  And He was handed the book of the prophet Isaiah.  And when He had opened the book, He found the place where it was written:

"The Spirit of the LORD is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable year of the LORD.'"

Then He closed the book, and gave it back to the attendant and sat down.  And the eyes of all who were in the synagogue were fixed on Him.  And He began to say to them, "Today this Scripture is fulfilled in your hearing."  So all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth.  And they said, "Is this not Joseph's son?"

He said to them, "You will surely say this proverb to Me, 'Physician, heal yourself!  Whatever we have heard done in Capernaum, do also here in Your country.'"  Then He said, "Assuredly, I say to you, no prophet is accepted in his own country.  But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow.  And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian."  So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff.   Then passing through the midst of them, He went His way.

- Luke 4:14-30

On Saturday, we read that Jesus, after His baptism, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil.  And in those days He ate nothing, and afterward, when they had ended, He was hungry.  And the devil said to Him, "If you are the Son of God, command this stone to become bread." But Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'"  Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time.  And the devil said to Him, "All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish.  Therefore, if You will worship before me, all will be Yours."  And Jesus answered and said to him, "Get behind Me, Satan! For it is written,  'You shall worship the Lord your God, and Him only you shall serve.'"  Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here.  For it is written:  'He shall give His angels charge over you, to keep you,' and 'In their hands they shall bear you up, lest you dash your foot against a stone.'"  And Jesus answered and said to him, "It has been said, 'You shall not tempt the LORD your God.'"  Now when the devil had ended every temptation, he departed from Him until an opportune time.

 Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region.  And He taught in their synagogues, being glorified by all.  The scene is set; Jesus' Galilean mission is well under way.  He has been teaching in synagogues throughout the region, and widely "glorified by all."

So He came to Nazareth, where He had been brought up.  And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.  And He was handed the book of the prophet Isaiah.  And when He had opened the book, He found the place where it was written:  "The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD.'"  My study bible indicates to us the interpretation of this text (see Isaiah 61:1-2) as that of proclamation of the Incarnation.   It tells us that as eternal Son of God, Christ doesn't become the world's anointed Savior, but has always been Savior from before the foundation of the world.  It tells us that it was Christ speaking through Isaiah to say, "The Spirit of the Lord is upon Me" (Isaiah 61:1).  He doesn't say that the Spirit "has come upon Me," but rather "is upon Me."   At His baptism, when the Spirit of the LORD descended on Jesus, it was a sign revealing an eternal truth to the people, not a temporal one.   This "is" is the eternal present in the name "I AM," and in Jesus' statement, "Before Abraham was, I am" (John 8:58).  And what is the "acceptable year of the LORD"?  It is the time of the Incarnation, when -- as my study bible puts it -- "the Kingdom of heaven has come to earth (see 2 Corinthians 6:2)."

Then He closed the book, and gave it back to the attendant and sat down.  And the eyes of all who were in the synagogue were fixed on Him.  And He began to say to them, "Today this Scripture is fulfilled in your hearing."  So all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth.  And they said, "Is this not Joseph's son?"   The seated position is the traditional position of a teacher, or rabbi.  His pronouncement seams clear:  the prophecy of Isaiah is fulfilled in their hearing!  Jesus' townspeople marvel at His gracious speech.  Is this really the man we all know?  Joseph's son?

He said to them, "You will surely say this proverb to Me, 'Physician, heal yourself!  Whatever we have heard done in Capernaum, do also here in Your country.'"  Then He said, "Assuredly, I say to you, no prophet is accepted in his own country.  But I tell you truly, many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; but to none of them was Elijah sent except to Zarephath, in the region of Sidon, to a woman who was a widow.  And many lepers were in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian."  So all those in the synagogue, when they heard these things, were filled with wrath, and rose up and thrust Him out of the city; and they led Him to the brow of the hill on which their city was built, that they might throw Him down over the cliff.   Then passing through the midst of them, He went His way.    My study bible suggests that the double response we observe here  of both marveling and rejection occurs frequently in those who encounter Christ (see Luke 11:14-16; John 9:16).  Jesus' being rejected in His own country fulfills the rejection of Old Testament prophets such as Elijah and Elisha mentioned here by Jesus in vv. 26 and 27, and it foreshadows Jesus' rejection by the whole of the Jewish nation at His trial before Pilate (John 19:14-15).    A note tells us that Christ accepts death according to the Father's will, not at the will of other human beings.  Here, the hour of His Passion has not yet come (see John 8:20).

In Luke's Gospel, this is the first time Jesus escapes death.  But it certainly isn't the last, particularly if we take into account the rest of the New Testament Gospels, including that of John.  Over and over again, we read that it wasn't yet His time, the hour of Passion, crucifixion, and Resurrection.  The notable thing here, however, is that this first brush with such a threat comes in His hometown.  It's a kind of early sign of what is to come, both in the "marveling and rejection" that simultaneously accompanies Jesus in His public ministry, and of the irate rage at the truth He tells them about themselves.  Because they're from His hometown, perhaps, they expect great things.  They're almost like spectators at a great event, or film-goers watching a movie they expect to be dazzled by.  Where are the great marvels and miracles they've heard about already?  What about the things He's done in Capernaum?  And, by the way, isn't this just that young man we knew and watched grow up, Joseph's boy?  They know Him as Jesus, Joseph's son.  This eloquent speech doesn't belong to such a person.  How is it possible?  But it is possible, and even the revelation of Messiah or Christ is possible.  It's possible that Isaiah's prophecy is fulfilled in their hearing.  But they want a sign.   They demand to be dazzled first.  They're waiting for something.  Faith doesn't come.  There's no trust.  Who knows if this is a human by-product of familiarity, or expectation?  Perhaps we demand conformity of "our own" within our own limits of expectation or desire.   Jesus' statement that "no prophet is accepted in his own country" is recorded in all of the Gospels, giving us an emphatic assurance of this truth.   His warning must also be taken seriously, when He gives explicit examples of the truth of the prophets being realized only by foreigners.  This warning isn't taken seriously enough for the townspeople to reflect on their own responses to Him and His gracious words.  It's met, as truth may so often be met about ourselves, with wrath and perhaps disgust -- a murderous rage at His words.   Jesus must accept this rejection from His hometown and His neighbors, the things that are familiar to Him.  So, once again, the Gospels give us an example about the reception of truth, truth about ourselves, truth about a spiritual reality we may need to accept or to take a good look at.  Our own personal reaction might be rage.  It might be fear.  We might endlessly demand proofs in order to avoid what it is we want to avoid.  It isn't easy, necessarily, to accept truth, particularly spiritual truth which transcends all our circumstances, assumptions, familiar understanding, and family and neighborly ties.  Jesus cites the experience of these great prophets, Elijah and Elisha, as proof of that, and as warning to these "neighbors." But then, in our present Gospel of Luke, we will also be given an answer that goes deeper than our understanding of neighbor, to a lawyer's question, "Who is my neighbor?"  Luke invites us here to think about what is a neighbor, and what it means to be truly related.  We ask here questions about our faith, and how faith establishes not only a different order of reality -- of a Kingdom present -- but also a different order of relatedness to one another.   It invites us to consider our own blind spots, a kind of rejection or denial that results in rage that is defense against personal change, transformation of our own viewpoint.  We go back to John's Gospel again for Jesus' repeated emphasis on love of the Father; this love in our hearts determines whether or not we are willing to see what revelation of truth God has for us, whether we can adapt to that reality or not.  He who has ears to hear, let him hear.  Are we able to accept the wealth of the gifts we're offered, or to be truly healed?  Can we receive our liberty, and accept the sight He offers?  In His eternal presence, it is always the acceptable year of the LORD, but we need faith to realize it for ourselves.